^^«^  OF  PRIWCf}^ 


jFP  16i949 


THE    WOEKS 


t'^^,*      iVl-.Mj^*. 


JAMES  AMINIUS,  D.  D. 


FORMERLY 


PROFESSOR  OF  DIVINITY  IX  THE  UNIVERSITY  OF  LEYDEN. 

TKANSLATED  FEOM  THE  LATIN, 
IN    THREE    YOLUMES. 

THE  FIRST  AND  SECOND  * 

BY    JAMES    iNlCHOLS, 

AtrrnoE  of  "  Calvinism  aud  arminlanism  compared  vs.  titeik  peincitlis  and  tendenct.' 

THE  THIRD, 
WITH  A  SKETCH  OF  THE  LIFE  OF  THE  AUTHOR, 

BY  E  E  V.  W.  R.   B  A  G  N  A  L  L,  A.  M. 

OF    THE    METHODIST    EPISCOPAL    CHUROn. 


VOIilTME    ONE. 


AUBURN  AND  BUFFALO : 

DERBY,    MILLER    AND    ORTON. 
1853. 


KNAPP  *    PECK,  PPJNTEES,  ATTBUBK,  K;  T. 


PREFACE. 


The  scheme  of  theological  doctrine,  known,  during  the  last  two  centuries, 
as  Arminianism,  received  that  appellation  not  because  Arminius  was  its 
author,  but  from  the  fact  that  he  collected,  and  embodied  in  a  system,  the 
scattered  and  frequently  incidental  obseryations  of  the  Christijyi  Fathers  and 
the  early  Protestant  Divines,  and,  more  fully  and  definitely  than  any  pre^ 
vious  writer,  explained  and  defended  that  scheme.  Its  main  points,  condi- 
tional in  opposition  to  absolute  predestination,  and  general  in  opposition  to 
particular  redemption,  were  advocated  by  the  Fathers  who  flourished  before 
Augustine,  by  Chrysostom  and  other  Greek  Fathers  contemporaneous  with 
him,  by  Erasmus  in  Holland,  Melancthon  in  Germany,  Hemmingius  in  Den- 
mark, Sneeanus  in  Friesland,  Latimer  in  England,  and  many  other  eminent 
divines  in  different  parts  of  Europe,  prior  to  1589,  when  Arminius  discarded 
the  views  of  Calvin,  and  embraced  those  which  he  afterwards  ably  advocated. 
These  views  have  been  entertained  by  most  of  the  Lutherans  in  Germany, 
the  North  of  Europe  and  the  United  States,  by  the  Church  of  England  and 
the  Protestant  Episcopal  Church  of  this  country,  and  by  that  largest  of 
denominations,  not  sustained  by  state  patronage,  which  embraces,  under 
various  names,  the  followers  of  "Wesley  in  all  parts  of  the  world,  and  by  some 
smaller  denominations.  The  opposite  view  has  obtained  in  the  churches  of 
Switzerland,  Holland,  and  Scotland,  among  the  Independents  of  England,  and 
the  Presbyterians  and  Cougregationalists  (the  Unitarians  excepted)  of  this 
country.  The  largest  denomination  of  Baptists  is  Calvinistie,  while  the 
General  Baptists  of  England  and  the  Free-Will  Baptists  of  this  country,  both 
of  them  numerous  and  influential  denominations,  are  decidedly  Arminian. 

It  is  not  to  be  denied  that  many,  claiming  to  be  Arminian,  but  departing 
farther  from  genuine  Arminianism,  than  Arminius  or  Wesley  did  from  Cal- 
vinism, have  become  Pelagians  or  Socinians,  and  have  brought  the  odium  of 
their  errors  on  the  system,  which  they  adhere  to  only  in  name.  On  the  other 
hand,  it  is  equally  true  that  Arminianism  had  exerted  a  very  manifest  influ- 
ence, particularly  within  the  last  century,  in  modifying  the  views  of  pro- 
fessed Calvinists,  or,  if  not  their  views,  certainly  their  modes  of  presenting 


IV  PEEFACE. 

tliem,  60  that  the  doctrine  of  absolute  decrees  has  lost  its  prominence  in  their 
teaching,  and  many  of  the  ablest  divines  among  them  have  advocated  the 
Arminian  views  of  the  atonement.  It  may  seem  remarkable  that,  -while  there 
have  been  so  many  advocates  of  this  scheme,  and  so  many  treatises,  published 
in  our  own  language,  elucidating  and  defending  these  views,  the  complete 
theological  -works  of  Armiuius  have  never  been  published  in  an  English 
translation.  James  Nichols,  of  London,  a  practical  printer,  but  probably 
better  versed  in  the  Arminian  and  Calvinistic  controversy  of  Holland  than 
any  other  Englishman  of  his  day,  undertook  and  partly  accomplished  this 
■work.  His  translation,  though  greatly  encumbered  by  numeroxis  notes 
■which  mostly  contain  information  rather  curious  than  valuable  to  most 
readers,  is  in  general  a  faithful  rendering  of  the  original.  It  was  published 
in  two  large  octavo  volumes,  the  first  in  1825,  and  the  second  in  1828,  and 
embraces  not  quite  two-thirds  of  the  works  of  Arminius,  as  published  in 
Holland  and  Germany,  in  several  editions  between  1610  and  1635.  This 
translation  has  been  carefully  revised  for  this  edition,  and  its  phraseology 
has  been  changed,  where  a  change  has  seemed  to  be  really  desirable,  but  the 
meaning  has  been  affected  only  in  a  few  cases.  The  American  editor  is 
satisfied  that,*  in  these  cases,  Nichols  misunderstood  and  misinterpreted  the 
original. 

In  the  part  now,  for  the  first  time,  published  in  the  English  language,  the 
object  has  been  to  present,  with  clearness  and  accuracy,  the  ideas  of  Arminius, 
and  the  original  has  been  adhered  to  as  closely  as  possible,  a  nearly  literal 
translation  being  often  preferred  to  one  adorned  with  greater  elegance  of 
Btyle.  In  both  parts  of  the  work,  a  word  or  phrase  from  the  original  has 
been  frequently  inserted,  when  it  has  been  found  difficult  to  convey  in  the 
English  rendering  the  precise  shade  of  meaning.  It  has  also  been  thought 
expedient  to  insert  a  few  brief  notes,  some  of  them  preparatory  to  the  differ- 
ent treatises,  and  others  subjoined  to  the  text  as  references,  or  needed 
explanations.  More  numerous  and  more  extended  observations  might  have 
been  interesting  and  valuable,  but  the  limits,  which  it  was  judged  best  to 
prescribe  to  the  work,  have  prevented  their  insertion.  A  short  sketch  of  the 
life  of  Arminius,  designed  only  to  elucidate  some  of  the  jiriueipal  facts  and 
events  of  his  history,  is  prefixed  to  the  translation. 

All  the  theolo^jical  works  of  Arminius,  the  publication  of  which  was  ever 
sanctioned  by  himself  or  his  friends,  are  here  presented.  His  course  of 
lectures  on  the  prophecy  of  Malaehi,  delivered  at  Leyden,  and  various  lectures 
against  Socinianism  and  Popery  were  preserved  only  in  the  notes  of  his 
auditors,  and  were  not  published  in  his  works  because,  as  they  were  taken 
down  hastily,  at  the  time  of  their  delivery,  many  mistakes  might  have  been 
made,  and  other  views  than  those  of  Arminius  might  have  been  ascribed  to 
him.  His  letter  to  Uytenbogardt  "on  the  sin  against  the  Holy  Ghost,'"  at  the 
close  of  Nichols'  tran^rlation  is  not  contained  in  the  Latin  edition  of  his  works, 
but  was  without  doubt,  translated  by  Nichols  from  some  other  work.  In  an 
appendix  to  the  works  of  Curcellanis  there  is  a  letter  from  Arminius  to  Uy- 
tenbogardt, on  the  question — "  Is  the  Son  of  God  auro^so^  ?"  which  is  strictly 


PREFACE.  y 

a  theological  essay,  and  might  have  been  translated  for  this  edition,  but  th« 
views,  contained  in  it,  arc  only  a  repetition  of  those  jircsented  in  his  Declara- 
tion of  Sentiments,  and  elsewhere  in  his  works. 

In  view  of  bis  early  training,  and  the  universal  practice  of  the  theological 
■writers  of  that  age,  it  might  be  expected  that  Arminius  would  adopt  the 
phraseology  and  manner  of  the  Schoolmen.  This  was,  to  some  extent,  true 
of  him.  Yet  it  will  be  found,  we  think,  on  the  perusal  of  his  writings,  that 
he  was  less  scholastic  in  his  style  and  more  practical  and  scriptural  both  in 
his  views  and  in  his  mode  of  presenting  them  than  most  of  his  contempora- 
ries. Indeed,  we  hazard  the  assertion  that  no  writer  of  that  age  equaled 
him  in  these  respects.  This,  with  other  considerations,  will,  it  is  believed, 
render  this  an  acceptable  contributfon  to  our  theological  literature.  Should 
such  be  tlie  estimation  of  those  to  whom  he  submits  it,  the  American  editor 
will  consider  that  his  labor,  undertaken  and  prosecuted  chiefly  from  his  admi- 
ration of  the  character  and  theological  system  of  Arminius,  has  been  amply 
repaid. 

W.  E.  BAGNALL. 


^'iease  H'e 


CONTENTS 


PAOK. 

£«FB  OF  ABMimirs J... 9 

ORATIONS. 

I— The  Priesthood  of  Christ , IT 

II— Tiie  Objoot  of  Tlieolofcy 25 

III— The  Author  and  tlie  Knd  of  Theology 63 

lY— The  Certainty  of  Sacred  Theology 118 

T — On  recouciliug  religious  dissensions  among  Christians 146 

DECLARATION  OF  SENTBIENTS. 

Introductory  and  explanatory  remarks 193 

1— On  I'rertestiiifttion 211 

8— On  the  Providence  of  Cod 251 

3— On  the  Free-will  of  Man •. 252 

4— On  the  Crace  of  God 253 

5 — On  the  Perseverance  of  the  Saints 254 

6 — On  the  Assurance  of  Salvation 255 

T— On  the  Perfection  of  Believers  in  this  Life 255 

8— On  the  Divinity  of  the  Son  of  God 25T 

9 — On  the  J  ustiflcation  of  Man  before  God 262 

10 — On  the  Revision  of  the  Dutch  Confession  and  the  Heidelberg  Catechism ...   264 

APOLOGY  AGAINST  TIIIETT-ONE  DEFAMATORY  ARTICLES 2T6-880 

1 — Faith,  that  is,  justifying  faith,  is  not  peculiar  to  the  elect 2T8 

2 — It  is  possible  for  believers  Anally  to  decline  and  fall  away  from  faith  and  salvation 27S 

8 — It  is  a  matter  of  doutit,  whether  the  faith,  by  which  Abraham  is  said  to  be  justified, 
was  a  faith  in  Jesus  Christ  who  was  still  to  come.  No  proof  can  be  adduced  of  his 
liaving  understood  the  promises  of  God  in  any  other  manner,  than  that  he  should  be 
the  heir  of  the  world 282 

4 — Faith  is  not  an  eJl'ect  of  election,  but  It  is  a  ncces.sary  requisite  foreseen  by  God  in 
tliose  who  are  to  be  elected :  And  the  decree  concerning  the  bestowing  of  faith 
precedes  the  decree  of  election 285 

5 — ^Naught  among  things  contingent  can  be  said  to  be  necessakily  done  in  respect  to  the 

Divine  decree 289 

6 — All  things  are  done  contingently 293 

T — God  has  "not,  by  his  eternal  decree,  determined  future  and  contingent  things  to  the  one 

part  or  the  other 296 

8 — Sullicicnt  grace  of  the  Holy  Spirit  is  bestowed  on  those  to  whom  the  Gospel  is  preach- 
ed, whosoever  they  may  be ;  so  that,  if  they  will,  they  may  believe :  otherwise, 
God  would  only  be  mocking  mankind 299 

9 — ^Tbe  temporal  afflictions  of  believers  are  notcorrectly  termed  '■'  diastviements"  but  are 
puni«hmenU  for  eins.  For  Christ  has  rendered  satisfaction  only  for  eternal  punish- 
ments  801 

16 — It  cannot  be  proved  from  Scripture,  that  believers  under  the  Old  Testament,  before 

the  Ascension  of  Christ,  -were  in  Heaven 806 

11 — It  is  a  matter  of  doubt,  whether  believers  under  the  Old  Testament  understood  that 

the  legal  ceremonies  were  types  of  Christ  and  of  his  benefits 812 

Vi — Christ  has  died  for  all  men  and  for  every  individual 816 

13  4  14 — Original  sin  will  condemn  no  man.    In  every  nation,  all  infants  who  die  without 

[having  committed]  actual  sins,  are  saved SIT 

15 — If  the  heathen,  and  those  who  are  strangers  to  the  true  knowledge  of  God,  do  thoso 
things  which  by  the  powers  of  nature  they  are  enabled  to  do,  God  will  not  condemn 
them,  but  will  reward  these  their  works  by  a  more  enlarged  knowledge  by  which 
they  may  be  brought  to  salvatioa 822 


Vm  CONTEMl'S. 

16 — The  works  of  the  unregencrate  can  be  pleasing  to  God,  and  are  (according  to  Borritts) 
the  occasion,  and  (according  to  Aeminius,)  the  impulsive  cause,  by  which  God  will 
be  moved  to  communicate  to  them  his  saving  giace 825 

IT — God  will  not  deny  his  grace  to  any  one  who  does  what  is  in  him 328 

18 — God  undoubtedly  converts,  without  the  external  preaching  of  the  Gospel,  gi'eat  num- 
bers of  persons  to  the  saving  knowledge  of  Christ,  among  those  [uhi  est]  who  have 
no  outward  preaching;  and  He  efi'ects  such  conversions  either  by  the  inward  reve- 
lation of  the  Holy  Spirit,  or  by  the  ministry  of  angels.     (Bokrius  &  Akminius.).  . .  829 

16 — Before  his  fall,  Adam  had  not  the  power  to  believe,  because  there  was  no  necessity  for 

laitli;  God,  therefore,  could  not  require  faith  from  him  after  the  fall 883 

20 — It  cannot  possibly  be  proved  from  the  Sacred  "Writings,  that  the  angels  are  now  con- 
firmed in  their  e.-tate 83ft 

21  (I.) — It  is  a  new,  heretical  and  Sabelliau  mode  of  speaking,  nay,  it  is  blasphemous,  to 

say  "  that  the  Son  of  God  is  au  'i''j".s  [very  God,]  for  the  Father  alone  is  very  God, 
but  not  the  Son  and  the  Holy  Spirit ' 839 

22  (II.) — It  is  the  summit  of  blasphemy  to  say,  that  God  is  freely  good 844 

23  (III.) — It  frequently  happens,  that  a  creature  who  is  not  entirely  hardened  in  evil,  is 

unwilling  u>  j.ivform  an  action  because  it  is  joined  with  sin  ;  unless  when  certain 
arguments  and  occasions  are  presented  to  him  which  act  as  incitements  to  its  com- 
mission. lAdminifitnitio}  The  management  of  this  presentation  also  is  in  the  hand 
of  the  Providence  of  God,  who  presents  these  incitements  that  He  may  accomplish 
his  own  work  by  the  act  of  the  creature 347 

24  (IV.) — The  righteousness  of  Christ  is  not  imputed  to  us  for  righteousness;  but  to  be- 

lieve [or  the  act  of  believing]  justifies  us 855 

25  (V.)^The  whole  of  that  in  which  we  appear  before  God,  justifies  us:  But  we  appear 

before  God,  not  only  by  faith,  but  also  by  works:  thekefoee,  we  are  justified  be- 
fore God,  not  only  by  faith  but  likewise  by  works 359 

26  (VI.) — Faith  is  not  the  instrument  of  justification 863 

27  (VII.) — Faith  is  not  the  pure  gift  of  God,  but  depends  partly  on  the  grace  of  God,  and 

"   partly  on  the  powers  of  Free-will ;  that,  if  a  man  will,  he  may  believe  or  not  believe  865 

28  (VIII.) — The  grace  sufficient  for  sahation  is  conferred  on  the  elect,  and  on  the  non- 

elect;  that,  if  they  will,  they  may  believe  or  not  believe,  may  be  saved  or  not  be 
saved 367 

29  (IX.) — Believers  can  perfectly  fulfill  the  law,  and  live  in  the  world  without  sin   369 

80   (X.) — It  may  admit  of  discussion,  whet  her  Semi-Pelagiauism  is  not  real  Christianity..  371 
31   (XI.) — It  is  not  correctly  said  in  the  Catechism,  that  "  God  is  angry  with  us  for  \inna- 

ta]  birth-sins ;"  because  orlgiiud  sin  is  a  punishment:  But  whatever  is  a  punish- 
ment is  not  properly  a  sin 378 

NINE  QUESTIONS  EXHIBITED  FOK  THE  PFEPOSE  OF  OBTAINING  AN  AN- 
SWEK  FItOM  EACH  OF  THE  PlloFESSOPS  OF  DIVINITY,  AND  THE  EE- 
PLIES  AVHICII  JAMES  AE.MINIUS  GAVE  TO  THEM:  AVITH  OTIIEK  NINE 
OPPOSITE  ARTICLES 3S0-386 

KEMAKKS  ON  THE  PRECEDING  QUESTIONS 387 

TWENTY-FIVE  PUBLIC  DISPUTATIONS 890 

1 — On  the  Authority  and  Certainty  of  the  Sacred  Scriptures 896 

2 — On  the  SutHciency  and  Perfection  of  the  Holy  Scriptures  in  opposition  to  traditions...  411 
3 — On  the  Sufficiency  and  Perfection  of  the  Holy  ScriptuVes,  in  opposition  to  human  tra- 
ditions    425 

4— On  the  Nature  of  God 434 

5 — On  the  Person  of  the  Father  and  the  Son 464 

6— On  the  Holy  Spirit 4T3 

7_0n  the  First  Sin  of  the  First  Man 479 

&— On  Actual  Sins 486 

9 — On  the  Righteousness  and  Efficacy  of  the  Providence  of  God  concerning  Evil 493 

10— On  the  Same 510 

ll_On  the  Free  Will  of  Man  and  its  Powers 523 

1:2 — On  the  Law  of  God 531 

IS — On  the  Comparison  of  the  Law  and  the  Gospel 539 

14 — On  the  Offices  of  our  Lord  Jesus  Christ 548 

15 — On  Divine  Predestination 565 

16 — On  the  Vocation  of  Men  to  Salvation 570 

17 — On  Repentance 575 

18 — On  the  Church  and  its  Head 5S3 

39 — On  the  Justification  of  Man  before  God 595 

20— On  Christain  Liberty : 601 

21 — On  the  Roman  Pontiff",  and  the  principal  titles  which  are  attributed  to  him 608 

22 — The  case  of  all  the  Protestant  or  Reformed  Churches,  with  respect  to  their  alleged  se- 
cession   6  20 

23— On  Idolatry 637 

24 — On  the  Invocation  of  Saints 657 

25 — On  Magistracy 663 

ERRATA. 670 


A  SKETCH  OF  THE  LIFE 


JAMES    A  R  M  I  N  I  U  S  . 


James  ARAUNros  was  born  in  Oudewater,  a  small  town  near 
Utrecht  in  Holland,  in  the  year  1560.  His  parents  were  re- 
spectable persons  of  the  middle  rank  in  life,  his  father  being 
an  ingenious  mechanic,  by  trade  a  cutler.  His  family  name 
was  Herman,  or,  according  to  some,  Harmen.  As  was  usual 
with  learned  men  of  that  period,  who  either  Latinized  theii*  own 
names,  or  substituted  for  them  such  Latin  names  as  agreed 
most  nearly  in  sound  or  in  signification  with  them,  he  selected 
the  name  of  the  celebrated  leader  of  the  Germans  in  the  early 
part  of  the  first  century.  While  Arminius  was  yet  an  infant, 
his  father  died,  and  he,  with  a  brother  and  sister,  was  left  to 
the  care  of  his  widowed  mother.  Theodore  ^milius,  a  cler- 
gyman, distinguished  for  piety  and  learning,  then  resided  at 
Utrecht,  and,  becoming  acquainted  with  the  circumstances  of 
the  family,  he  charged  himself  with  the  education  of  the  child. 
AVith  this  excellent  man  Arminius  resided  till  his  fifteenth 
year,  when  death  deprived  him  of  his  patron.  During  this 
period  he  exhibited  traits  of  uncommon  genius,  and  was  thor- 
oughly taught  in  the  elements  of  science,  and  particularly  in 
the  rudiments  of  the  Latin  and  Greek  languages.  He  was 
led  to  dedicate  himself  to  the  service  of  God,  and  became, 
though  so  young,  exemplary  for  piety. 

About  this  time,  Rudolph  Snellius,  a  native  of  Oudewater, 
then  residing  at  Marpurg  in  Hessia,  to  which  place  he  had 


10  LIFE   OF   AKMINnjS. 

retired  from  the  tyranny  of  the  Spaniards,  and  highly  reputed 
for  his  learning,  especially  in  mathematics  and  languages,  vis- 
ited his  native  land  Becoming  acquainted  with  and  interest- 
ed in  his  young  townsman,  he  invited  him  to  go  to  Marpurg 
under  his  own  patronage.  Arminius  accordingly  accompa- 
nied him  thither,  but  had  been  engaged  in  his  studies  at  the 
University  only  a  short  time  when  the  mournful  intelligence 
reached  him  that  his  native  town  had  been  destroyed  by  the 
Spanish  army.  He  returned  to  Holland,  and  found  his  worst 
fears  realized  in  the  information  that  his  mother,  brother  and 
sister  were  among  the  victims  of  the  indiscriminate  slaughter, 
which  had  ensued  on  the  capture  of  the  town.  He  retraced 
his  steps  sadly  to  Marpurg,  performing  the  whole  journey 
on  foot. 

During  the  same  year,  15T5,  the  new  Dutch  University  at. 
Leyden  w^as  formed,  under  the  auspices  of  William  I,  Prince 
of  Orange.  As  soon  as  Arminius  learned  that  the  new  institu- 
tion had  been  opened  for  the  admission  of  students,  he  at  once 
prepared  to  return  to  Holland,  and  soon  entered  as  a  student 
at  Leyden.  He  remained  there  six  years,  occupying  the  high- 
est place  in  the  estimation  of  his  instructors,  and  of  his  fellow- 
students.  At  the  expiration  of  that  jjeriod,  in  his  twenty-sec- 
ond year,  he  was  recommended  to  the  municipal  authorities  of 
Amsterdam  as  a  young  man  of  the  largest  promise  for  future 
usefulness,  and  as  especially  worthy  of  their  patronage.  They 
at  once  assumed  'the  expense  of  the  completion  of  his  academic 
studies,  while  Arminius,  on  his  part,  gave  into  their  hands  a 
written  bond,  by  which  he  pledged  himself  to  devote  the  re- 
mainder of  his  life,  after  his  admission  to  holy  orders,  to  the 
service  of  the  church  in  that  city,  and  to  engage  in  no  other 
work  and  in  no  other  place  without  the  special  sanction  of  the 
Burgomasters. 

He  immediately  went  to  Geneva,  being  attracted  thither 
chiefly  by  the  reputation  of  the  celebrated  Beza,  who  was  then 
lecturing  in  that  University.  He  remained  there,  however, 
but  a  short  time,  having  given  offence  to  some  of  the  profes- 
sors by  defending  Ramus  and  his  system  of  dialectics  in  op- 
position to  that  of  Aristotle.     He  now  repaired  to  the  Uuiver- 


LIFE   OF  AEMTNTUS.  H 

sity  of  Basle,  and  resided  tliere  a  year,  during  a  part  of  whicli, 
as  was  customary  for  undergraduates  who  had  made  the  great- 
est proficiency,  he  delivered  lectures  on  theological  subjects  out 
of  the  ordinary  college  course.  By  these  and  other  exhibitions 
of  his  erudition,  he  acquired  such  reputation  that,  on  the  eve 
of  his  departure  from  Basle,  tlie  faculty  of  Theology  in  that 
University  tendered  him  the  title  and  degree  of  Doctor.  This 
he  modestly  declined,  alleging,  as  a  reason,  his  youth.  The 
feeling,  -which  had  been  excited  against  him,  in  the  University 
of  Geneva,  on  account  of  his  adherence  to  the  philosphy  of 
Ramus,  having,  to  a  considerable  degree,  subsided,  lie  now  re- 
turned to  that  University,  and  remained  tliere  three  years, 
engaged  in  the  study  of  divinity. 

About  the  end  of  this  period,  several  of  his  young  country- 
men, who  had  also  been  pursuing  their  studies  at  Geneva,  de- 
parted on  a  tour  through  Italy,  and  Arminius  determined  to 
make  a  similar  excursion.  lie  was  j^articularly  inclined  to 
this  by  a  desire  to  hear  James  Zabarella,  at  that  time  highly 
distinguished  as  Professor  of  Philosophy  in  the  University  of 
Padua.  He  remained  at  Padua  a  short  time,  and  also  visited 
Pome  and  some  other  places  in  Italy.  This  tour  was  of  con- 
siderable advantage  to  him,  as  it  afforded  him  an  opportunity 
to  become  acquainted,  by  personal  observation,  M'itli  "the  mys- 
tery of  inifpiity"  and  may  account  for  the  zeal  and  strenu- 
ousness  with  whicli  he  afterwards  opposed  many  of  the  doc- 
trines and  assumptions  of  the  papacy.  It  was,  however,  tem- 
porarily to  his  disadvantage  as  he  incurred  the  displeasure  of 
his  patrons,  the  Senate  of  Amsterdam.  This  displeasure  prob- 
ably originated  in,  it  was  certainly  increased  by  the  efforts  of 
certain  mischievous  persons,  who  grievously  misrepresented 
his  motives  and  conduct  in  visiting  Italy,  and  it  was  readily 
removed  by  the  statements  of  Arminius  on  his  return  to  Hol- 
land, which  occurred  in  the  autumn  of  15S7.  In  the  begin- 
ning of  the  following  year,  after  an  examination  before  the 
Amsterdam  Classis,  he  was  licensed  to  preach,  and  by  the  re- 
quest of  the  authorities  of  the  church,  he  began  his  i>ublic 
ministry  in  that  city.  His  efforts  in  the  pulpit  were  received 
with  80  much  favor,  that  he  was  unanimously  called  to  the 


12  LIFE   OF   AEMINIUS. 

pastorate  of  the  Dutch  church  in  Amsterdam,  and  was  ordain- 
ed on  the  eleventh  of  August,  1588. 

Circumstances  occurred  dm-ing  the  next  year,  which,  in 
their  result,  exerted  much  influence  on  the  doctrinal  views  of 
Arminius,  and  led,  in  the  end,  to  his  adoption  of  the  system 
which  bears  his  name.  Coornhert,  a  deeply  pious  man,  and 
one  who  had  rendered  important  services  to  his  country  and 
the  Reformation  at  the  risk  of  his  life,  had  in  the  year  1578, 
in  a  discussion  with  two  Calvinistic  ministers  of  Delft,  in  a 
masterly  and  popular  manner,  assailed  the  peculiar  views  of 
Calvin  on  Predestination,  Justification,  and  the  punishment 
of  heretics  by  death.  lie  afterwards  published  his  views  and 
advocated  a  theory  substantially  the  same  with  that  afterwards 
known  as  the  Arrainian  theory,  though  some  of  his  phraseolo- 
gy was  not  sufficiently  guarded.  His  pamphlet  was  answered 
in  1589,  by  the  ministers  ot  Delft,  but  instead  of  defending 
the  supralapsarian  view  of  Calvin  and  Beza,  which  had  been 
Coornhert's  particular  object  of  attack,  they  presented  and 
defended  the  lower  or  sublapsarian  views,  and  assailed  the 
theory  of  Calvin  and  Beza.  The  pamphlet  of  the  Delft  min- 
isters was  transmitted  by  Martin  Lydius,  professor  at  Frane- 
ker,  to  Arminius,  with  the  request  that  he  would  defend  his 
former  preceptor.  At  the  same  time,  the  ecclesiastical  senate 
of  Amsterdam  requested  him  to  expose  and  refute  the  errors 
of  Coornhert.  He  at  once  commenced  the  work,  but  on  ac- 
curately weighing  the  arguments  in  favor  of  the  supralapsa- 
rian and  sublapsarian  views,  he  was  at  first  inclined,  instead 
of  refuting,  to  embrace  the  latter.  Continuing  his  researches, 
he  betook  himself  to  the  inost  diligent  study  of  the  Scriptures, 
and  carefully  compared  with  them  the  writings  of  the  early 
Fathers,  and  of  later  divines.  The  result  of  this  investigation 
was  his  adoption  of  the  particular  theory  of  Predestination  which 
bears  his  name.  At  first,  for  the  sake  of  peace,  he  was  very 
guarded  in  his.  expressions,  and  avoided  special  reference  to 
the  subject,  but  soon,  becoming  satisfied  that  such  a  course 
was  inconsistent  with  his  duty  as  a  professed  teacher  of  reli- 
gion, he  began  modestly  te  testify  his  dissent  from  the  received 
errors,  especially  in  his  occasional  discourses  on  such  passages 


LIFE   OF   ARMINITS. 


13 


of  Scripture  as  oLviously  required  an  interpretation  in  accord- 
ance w:ith  his  enlarged  views  of  tlie  Divine  economy  in  the 
salvation  of  sinners.  This  became  a  settled  practice  with  him 
in  1590. 

Having  been  settled  more  than  two  years  in  the  ministry  at 
Amsterdam,  ho  was  united  in  marriage  to  a  young  lady  of 
great  accomplishments  and  eminent  piety,  to  whom,  for  some 
time  previously,  he  had  paid  his  addresses.  Her  name  was 
Elizabeth  Eeal.  Her  father,  Laurence  Jacobson  Keal,  was  a 
judge  and  senator  of  Amsterdam,  whose  name  is  immortali- 
zed in  the  Dutch  annals  of  that  period,  for  the  decided  part 
which  he  took  in  promoting  the  Eeformation  in  the  Low 
Countries,  often,  during  the  Spanish  tyranny,  at  the  risk  of 
his  property  and  life.  "With  this  lady,  to  whom  he  was  mar- 
ried on  the  sixteenth  of  September,  1590,  Arminius  enjoyed 
uninterrupted  and  enviable  domestic  felicity.  Their  children 
were  seven  sons  and  two  daughters,  all  of  wliom  died  in  the 
flower  of  their  youth,  except  Laurence,  who  became  a  mer- 
chant in  Amsterdam,  and  Dimiel,  who  gained  the  highest  rep- 
utation in  the  profession  of  medicine. 

The  next  thirteen  years  of  Arminius'  life,  were  spent  in  the 
ministry  at  Amsterdam,  with  eminent  success  and  great  pop- 
ularity, especially  with  the  laity.  His  occasional  presentation 
of  views  different  from  those  of  ministers  around  him,  who 
were,  almost  without  exception,  strongly  Calvinistic,  some- 
times brought  him  into  serious  collision  with  them.  Li  1591, 
he  expounded  the  seventh  chapter  of  the  Epistle  to  the  Ro- 
mans, and  in  1593,  the  ninth  chapter  of  the  same  epistle. 
In  these  expositions,  he  presented  the  views  which  are  con- 
tained in  his  treatises  on  those  chapters  embraced  in  this 
edition  of  his  works,  and  on  each  of  these  occasions,  consid- 
erable excitement  was  produced  against  him.  His  interpret- 
ation of  the  seventh  chapter,  in  particular,  which  is  substan- 
tially the  same  with  that  adopted  by  a  large  proi^ortion  of  the 
best  modern  connnentators,  including  some  who  claim  to  be 
Calvinists,  was  then,  and  frequently  afterwards,  during  his 
life,  opposed  with  great  acrimony. 

About  the  end  of  1G02,  the  death  of  Francis  Junius,  Pro- 


14  LIFE   OF   ARMESnUS. 

fessor  of  Divinity  at  Levden,  occurred.  The  attention  of  the 
Curators  of  the  University  was  immediatel}''  directed  to  Ar- 
minius,  as  the  person  most  suitable  to  fill  the  vacant  chair. 
The  invitation,  which  was  accordingly  extended  to  him,  me^ 
the  most  strenuous  opposition  from  the  authorities  of  Am- 
sterdam, at  whose  disposal,  as  has  been  stated,  Arminius  had, 
in  youth,  placed  his  services  for  life.  Their  acquiescence  in 
his  transfer  to  Leyden  was  finally  obtained  through  the  spe- 
cial intercession  of  Uytenbogardt,  the  celebrated  minister  at 
the  Hague,  of  ]^.  Cromhoutius,  of  the  Supreme  Court  of 
Holland,  and  of  the  Stadtholder  himself,  Maurice,  Prince  of 
Orange.  Many  of  the  ultra-calvinistic  ministers  protested 
violently  against  the  call,  to  a  position  of  so  much  importance, 
of  one,  whose  sentiments,  on  what  they  considered  vital  points, 
were  so  heterodox  as  tliey  deemed  those  of  Arminius.  In 
this,  they  were  joined  by  Francis  Gomarus,  the  Professor  at 
Leyden,  This  man,  at  that  time  and  subsequently  dm'ing  the 
life  of  Arminius,  as  well  as  after  his  death,  in  the  religious 
contests  which  ensued  between  the  Remonstrants  and  Contra- 
Eemonstrants,  manifested  a  very  narrow  and  bitter  spirit. 

Having  received  the  degree  of  Doctor  of  Divinity  for  the 
University  of  Leyden  on  the  eleventh  of  July,  1603,  he  at 
once  began  to  discharge  the  functions  of  Professor  of  Divin- 
ity, He  soon  discovered  that  the  students  in  theology  were 
involved  in  the  intricate  controversies  and  knotty  questions 
of  the  schoolmen,  rather  than  devoted  to  the  study  of  the 
Scriptures.  He  endeavored  at  once  to  correct  this  evil,  and 
to  recall  them  to  the  Bible,  as  the  fountain  of  truth.  These 
efibrts,  and  the  fact  that  his  views  on  Predestination  were 
unpalatable  to  many,  furnished  opportunity  and  a  motive  to 
accuse  him  of  an  attempt  to  introduce  innovations.  Injuri- 
ous reports  were  spread,  and  most  unwarrantable  means  were 
used  to  injure  his  reputation  with  the  government  and  the 
churches,  Arminius  endured  these  attacks  with  great  equa- 
nimity, but  did  not  publicly  defend  himself  till  1G08,  when 
he  vindicated  himself  in  three  different  ways ;  first,  in  a  let- 
ter to  Hij^polytus,  a  Collibus,  Ambassador  to  the  United  Pro- 
vinces from  the  Elector  Palatine ;    secondly,  in  an  "  apology 


lIfe  of  ARMmrus.  15 

against  thirty-one  articles,  &c.,"  which,  though  written  in 
1608,  was  not  published  till  the  following  year ;  and  lastly,  in 
his  noble  "  Declaration  of  Sentiments,"  delivered  on  the  thir- 
tieth of  October,  1G08,  before  the  States  in  a  full  assembly  at 
the  Hague. 

Early  in  the  following  year,  a  bilious  disorder,  contracted 
by  unremitting  labor  and  study,  and  continued  sitting,  and  to 
which,  without  doubt,  the  disquietude  and  grief  produced  in 
his  mind  by  the  malevolence  of  his  opponents  contributed 
much,  became  so  violent  that  he  was  hardly  able  to  leave  his 
bed  ;  but  for  some  months,  at  intervals,  though  with  great  dif- 
ficulty, he  continued  his  lectures  and  attended  to  other  duties 
of  his  professorship,  until  the  twenty-fifth  of  July,  when  he 
held  a  public  disputation  on  "  the  vocation  of  men  to  salvar 
tion,"  (see  p.  570,)  which  was  the  last  of  his  labors  in  the  Uni- 
"jersity.  The  excitement  caused  by  some  circumstances  con- 
nected with  that  disputation,  produced  a  violent  paroxysm 
of  his  disease,  from  which  he  never  recovered.  He  remained 
in  acute  physical  pain,  but  with  no  abatement  of  his  usual 
cheerfulness,  and  with  entire  acquiescence  in  the  will  of  God. 
till  the  nineteenth  of  October,  1609.  On  that  day,  about 
noon,  in  the  words  of  Bertius,  "  with  his  eyes  lifted  up  to 
heaven,  amidst  the  earnest  prayers  of  those  present,  he  calmly 
rendered  up  his  spirit  unto  God,  while  each  of  the  spectators 
exclaimed,  '  O  my  soul,  let  me  die  the  death  of  the  righte- 
ous.' " 

Thus  lived,  and  thus,  at  the  age  of  forty-nine  years,  died 
James  Arminius,  distinguished  among  men,  for  the  virtue 
and  amiability  of  his  private,  domestic  and  social  character ; 
among  Christians,  for  his  charity  towards  those  who  differed 
from  him  in  opinion  ;  among  preachers,  for  his  zeal,  eloquence 
and  success  ;  and  among  divines,  for  his  acute,  yet  enlarged 
and  comprehensive  views  of  theology,  his  skill  in  argument, 
and  his  candor  and  courtesy  in  controversy.  His  motto  was 
"  Bona  cojnscientia  pakadisus." 

W.  B.  B. 


ORATION  I. 


TIIE  PRIESTHOOD  OF  CHRIST. 

Delivered  0)1  the  Eleventh  day  of  Jidy,  1603,  by  Arminius,  on  the  occasion  of 
his  receiving  the  Degree  of  Doctor  of  Divinity. 


The  noble  the  Lord  Rector — the  "stery  faimous,  reverend, 

SKILLFUL,  intelligent,  AND    LEARNED    ISIEN,  WHO  ARE  THE  FA- 
THERS  OF    THIS   MOST    CELEBRATED    UNIVERSITY TIIE   REST  OF 

YOU,  MOST   WORTHY    STRANGERS    OF   EVERY  DEGREE AND  YOU, 

MOST  NOBLE  AND  STUDIOUS  YOUNG  ]SIEN,  WHO  ARE  THE  NURSERY 

OF  THE  Republic  and  the  Church,  ajstd  who  are  increasing 

EVERY  DAY  IN  BLOOM  AND  VIGOR  : 

If  there  be  any  order  of  men  in  whom  it  is  utterly  mibe-^ 
coming  to  aspire  after  the  honors  of  this  world,  especially 
after  those  honors  which  are  accompanied  by  pomp  and  ap- 
plause, that,  without  doubt,  is  the  order  ecclesiastical — a  body 
of  men  who  ought  to  be  entirely  occupied  with  a  zeal  for  God^. 
and  for  the  attainment  of  that  glory  which  is  at  his  disposal. - 
Yet,  since,  according  to  the  laudable  institutions  of  our  ances- 
tors, the  usage  has  obtained  in  all  well  regulated  Universifeies, 
to  admit  no  man  to  the  office  of  instructor  in  them,  who  has 
not  previously  signalized  himself  by  some  public  and  solemn 
testimony  of  probity  and  scientific  ability — this  sacred  order 
of  men  have  not  refused  a  compliance  with  such  public  modes 
of  decision,  provided  they  be  conducted  in  a  way  that  is  holy, 
decorous,  and  according  to  godliness.  So  fur,  indeed,  are  those 
who  have  been  set  apart  t<.»  the  pastoral  office  fvom  being  averse 
to  public  proceedings  of  this  kind,  that  they  exceedingly  covet 

2  VOL.  I. 


18  JAISIES    AKlVnKIUS. 

and  desire  them  alone,  because  they  conceive  them  to  be  of 
the  first  necessity  to  the  Church  of  Christ.  For  they  arc  mind- 
ful of  this  apostolical  charge,  "  Lay  hands  suddenly  on  no 
man ;"  (1  Tim.  y,  22,)  and  of  the  other,  which  directs  tliat  a 
Bishop  and  a  Teacher  of  the  Church  be  "apt  to  teach,  holding 
fast  the  faithful  word  as  he  hath  been  taught,  that  he  may  be 
able,  by  sound  doctrine,  both  to  exhort  and  to  convince  the 
gainsayers."  (Titus  i,  9.)  I  do  not,  therefore,  suppose  one 
person,  in  this  numerous  assembly,  can  be  so  ignorant  of  tlie 
public  ceremonies  of  tliis  University,  or  can  hold  them  in  such 
little  estimation,  as  either  to  evince  surprise  at  the  undertaking 
in  wliich  we  are  now  engaged,  or  wish  to  give  it  an  unfavora- 
ble interpretation.  But  since  it  has  always  been  a  part  of  the 
custom  of  our  ancestors,  in  academic  festivities  of  this  descrip- 
tion, to  choose  some  subject  of  discourse,  the  investigation  of 
which  in  the  fear  of  the  Lord  might  promote  the  Divine  glory 
and  the  profit  of  the  hearers,  and  might  excite  them  to  pious 
and  imp(»i-tuuate  supplication,  I  also  can  perceive  no  cause 
why  I  ouglit  not  conscientiously  to  comply  with  this  custom. 
And  although  at  the  sight  of  this  very  respectable,  numerous 
and  learned  assembly,  I  feel  strongly  affected  with  a  sense  of 
my  defective  eloquence  and  tremble  not  a  little,  yet  I  have 
selected  a  certain  theme  for  my  discourse  which  agrees  well 
with  my  ])rofession,  and  is  full  of  grandeur,  sublimity  and 
adorable  majesty.  In  making  choice  of  it,  I  have  not  been 
overawed  by  the  edict  of  Horace,  which  says. 


f 


Sumite  materiam  vestris,  qui  acrihitU  cequain,  <£c. 

"Select,  all  ye  who  \vrite,  a  subject  fit, 
A  subject  not  too  mighty  for  j-oiir  wit  1 
And  ere  you  lay  your  shoulders  to  the  wheel, 
Weigh  well  their  strength,  and  all  their  weakness  feel !"' 


For  this  declaration  is  not  applicable  in  the  least  to  theologi- 
cal subjects,  all  of  which  hy  their  dignity  and  importance  ex- 
ceed the  capacity  and  mental  energy  of  every  human  being, 
and  of  angels  themselves.  A  view  of  them  so  affected  the 
Apostle  Paul,  (who,  rapt  up  into  the  third  heaven,  had  heard 
words  ineffiible,)  that  they  compelled  him  to  break  forth  into 
this  exclamation :    "  Who  is  sufficient  for  these  things  ?"   (2 


THE  PRIESTHOOD  OF  CHRIST.  19 

Cor.  ii,  16.)  If,  therefore,  I  be  not  permitted  to  disregard  the 
provisions  of  this  Iloratian  statute,  I  must  either  transgress  the 
boundaries  of  my  profession,  or  be  content  to  remain  silent. 
But  I  am  permitted  to  disregard  the  terms  of  this  statute;  and 
to  do  so,  is  perfectly  lawful. 

For  whatever  things  tend  to  the  glory  of  God  and  to  the  sal- 
vation of  men,  ought  to  be  celebrated  in  a  devout  spirit  in  the 
congregations  of  the  saints,  and  to  be  proclaimed  with  a  grate- 
ful voice.  1  therefore  propose  to  speak  on  the  Priesthood  of 
Christ  :  ISTot  because  I  have  persuaded  myself  of  my  capabil- 
ity to  declare  anything  concerning  it,  which  is  demanded  either 
by  the  dignity  of  my  subject,  or  by  the  respectability  of  this 
numerous  assembly ;  for  it  will  be  quite  sutScient,  and  I  shall 
consider  that  I  have  abundant!}"  discharged  my  duty,  if  ac- 
cording to  the  necessity  of  the  case  I  shall  utter  something  that 
will  contribute  to  the  general  edification  :  But  I  choose  this 
theme  that  I  may  obtain,  in  behalf  of  my  oration,  such  grace 
and  favor  from  the  excellence  of  its  subject,  as  I  cannot  possi- 
bly confer  on  it  by  any  eloquence  in  the  mode  of  my  address. 
Since,  however,  it  is  impossible  for  us  either  to  form  in  our 
minds  just  and  holy  concej^tions  about  such  a  sublime  myste- 
ry, or  to  give  utterance  to  them  with  our  lips,  unless  the  power 
of  God  influence  our  mental  faculties  and  our  tongues,  let  us 
by  prayer  and  supplication  implore  his  present  aid,  in  the 
name  of  Jesus  Christ  our  great  High  Priest. 

"Do  thou,  therefore,  O  holy  and  merciful  God,  the  Father  of 
our  Lord  Jesus  Christ,  the  Fountain  of  all  grace  and  truth, 
vouchsafe  to  grant  thy  favorable  presence  to  us  who  are  a  great 
congregation  assembled  together  in  thy  holy  name.  Sprinkle 
thou  our  spirits,  souls,  and  bodies,  with  the  most  gracious  dew 
of  thy  immeasurable  holiness,  that  the  converse  of  thy  saints 
with  each  other  may  be  pleasing  to  thee.  Assist  us  by  the 
grace  of  thy  Holy  Spirit,  who  may  yet  more  and  more  ilhimi- 
nate  our  minds — imbued  with  the  true  knowledge  of  Thyself 
and  thy  Son  ;  may  He  also  inflame  our  hearts  with  a  sincere 
zeal  for  thy  glory ;  may  He  open  my  mouth  and  guide  my 
tongue,  that  I  may  be  enabled  to  declare  concerning  the  Priest- 
hood of  thy  Son  those  things  whichare,  true  and  just  and  hoi v, 


^ 


20  JAMES    AEMESriUS. 

to  the  glory  of  thy  name  and  to  the  gathering  of  all  of  us  to- 
gether in  the  Lord.     Amen." 

Having  now  in  an  appropriate  manner  offered  up  those 
vows  which  well  become  the  commencement  of  our  underta- 
king, we  will,  by  the  help  of  God,  proceed  to  the  subject  pro- 
posed, after  I  have  entreated  all  of  you,  who  have  been  pleased 
to  grace  this  solemn  act  of  ours  with  your  noble,  learned  and 
most  gratifying  presence,  to  give  me  that  undivided  attention 
which  the  subject  deserves,  while  I  speak  on  a  matter  of  the 
most  serious  importance,  and,  according  to  your  accustomed 
kindness,  to  shew  me  that  favor  and  benevolence  which  are  to 
me  of  the  greatest  necessity.  That  I  may  not  abuse  your  pa- 
tience, I  engage  to  consult  brevity  as  much  as  our  theme  will 
allow.  But  we  must  begin  with  the  very  first  principles  of 
Priesthood,  that  from  thence  the  discourse  may  appropriately 
be  brought  down  to  the  Priesthood  of  Ciikist,  on  which  we 
profess  to  treat. 

First.  The  first  of  those  relations  which  subsist  between 
God  and  men,  has  respect  to  something  given  and  something 
received.  The  latter  requires  another  relation  supplementary 
to  itself — 'a  relation  which  taking  its  commencement  from  men, 
may  terminate  in  God ;  and  that  is,  an  acknowledgment  of  a 
benefit  received,  to  the  honor  of  the  munificent  Donor.  It  is 
also  a  debt,  due  on  account  of  a  benefit  already  conferred,  but 
which  is  not  to  be  paid  except  on  the  demand  and  according 
to  the  regulation  of  the  Giver ;  whose  intention  it  has  always 
been,  that  the  will  of  a  creature  sliould  not  be  tlie  measure  of 
his  honor.  Ilis  benignity  .likewise  is  so  immense,  that  he 
never  requires,  from  those  who  are  under  obligations  to  him, 
the  grateful  acknowledgment  of  the  benefit  connnunicated  in 
the  first  instance,  except  when  he  has  bound  them  to  himself 
by  the  larger,  and  far  superior  benefit,  of  a  mutual  covenant. 
But  the  extreme  trait  in  that  goodness,  is,  that  be  has  bound 
himself  to  bestow  on  the  same  persons  favors  of  yet  greater 
excellence  by  infinite  degrees.  This  is  the  order  which  he 
adopts  ;  he  wi^lies  himself  first  to  be  engaged  to  them,  before 
they  are  considered  to  be  engaged  to  Ilim.  For  every  cove- 
nant that  is  concluded  between  God  and  men,  consists  of  two 


TIIE  PKIESTHOOD    OF  CnRIST.  21 

parts  :  (1.)  The  preceding  promise  of  God,  by  which  lie  oLli- 
ges  himself  to  some  duty  and  to  acts  correspondent  with  that^ 
duty :  and  (2.)  The  subsequent  definition  and  appointment  of  (^ 
the  duty,  wliich,  it  is  stipulated,  shall  in  return  bo  required  of 
men,  and  according  to  which  a  mutual  correspondence  subsists 
between  men  and  God.  He  promises,  that  he  will  be  to  them 
a  king  and  a  God,  and  that  he  will  discharge  towards  them  all 
the  offices  of  a  good  King;  while  he  stipulates,  as  a  counter 
obligation,  that  they  become  his  people,  that  in  this  relation 
they  live  according  to  his  commands,  and  that  they  ask  and 
expect  all  blessings  from  his  goodness.  These  two  acts — a  life 
according  to  his  commands,  and  an  expectation  of  all  blessings 
from  his  goodnesS' — comprise  the  duty  of  men  towards  God, 
according  to  the  covenant  into  which  he  first  entered  with 
them. 

On  the  whole,  therefore,  tlie  duties  of  two  functions  are  to 
be  performed  between  God  and  men  who  have  entered  into 
covenant  with  him  :   Fikst,  A  regal  07ie,  which  is  of  supreme/^ 
authority  :   Secondly,  A  religious  one,  of  devoted  submission. 

(1.)  The  use  of  the  former  is  in  the  communication  of  every 
needful  good,  and  in  the  imposing  of  laws  or  the  act  of  legisla- 
tion. Under  it  we  likewise  comprehend  the  gift  of  prophecy, 
which  is  nothing  more  than  the  annunciation  of  the  royal  pleas- 
ure, whether  it  be  communicated  by  God  himself,  or  by  some 
one  of  his  deputies  or  ambassadors  as  a  kind  of  internuncio  to 
the  covenant.  That  no  one  may  think  the  prophetic  office,  of 
which  the  scriptures  make  such  frequent  mention,  is  a  matter 
of  little  solicitude  to  us,  we  assign  it  the  place  of  a  substitute, 
under  the  Chief  Architect. 

(2.)  But  the  further  consideration  of  the  regal  duty  being  at 
present  omitted,  we  shall  proceed  to  a  nearer  inspection  of  that 
which  is  religious.  AVe  have  already  deduced  its  origin  from 
the  act  of  covenanting ;  we  have  propounded  it,  in  the  exer- 
cise of  the  regal  office,  as  something  that  is  due  ;  and  we  place 
its  proper  action  in  thanksgiving  and  entreaty.  This  action  is 
required  to  be  religiously  performed,  according  to  their  common 
vocation,  by  every  one  of  the  great  body  of  tliose  Avho  are  in 
covenant ;  and  to  this  end  they  have  been  sanctified  by  the 


\ 


22  JAMES    AEMTSnUS. 

word  of  tbe  covenant,  and  liave  all  been  constituted  priests  to 
God,  that  they  might  offer  gifts  and  prayers  to  the  Most  High. 
But  since  God  loves  order,  lie  who  is  himself  the  only  instance 
of  order  in  its  perfection,  willed  that,  out  of  the  number  of 
those  who  were  sanctified,  some  one  should  in  a  peculiar  man- 
ner be  separated  to  him  ;  that  he  who  was  thus  set  apart 
should,  by  a  special  and  extraordinary  vocation,  l)e  qualified 
for  the  ofiice  of  the  priesthood ;  and  that,  approaching  more 
intimately  and  with  greater  freedom  to  the  tin-one  of  God,  he 
should,  in  the  place  of  his  associates  in  the  same  covenant  and 
religion,  take  the  charge  and  management  of  whatever  affaii-s 
were  to  be  transacted  before  God  on  their  account. 

From  this  circumstance  is  to  be  traced  the  existence  of  the 
ofiice  of  the  priesthood,  the  duties  of  which  were  to  be  dischar- 
ged before  God  in  behalf  of  others — an  ofiice  undoubtedly  of 
vast  dignity  and  of  special  honor  among  mankind.  Although 
the  priest  must  be  taken  from  among  men,  and  must  be  ap- 
pointed in  their  behalf,  yet  it  does  not  appertain  to  men  them- 
selves, to  designate  whom  they  will  to  sustain  that  ofiice  ;  nei- 
ther does  it  belong  to  any  one  to  arrogate  that  honor  to  him- 
self. But  as  the  ofiice  itself  is  an  act  of  the  divine  pleasure, 
so  likewise  the  choice  of  the  person  who  must  discharge  its 
duties,  rests  with  God  himself:  and  it  was  his  will,  that  the 
ofiice  should  be  fulfilled  by  him  who  for  some  just  reason  held 
precedence  among  his  kindred  by  consanguinity.  This  was 
the  father  and  master  of  the  family,  and  his  successor  was  the 
first  born,  "We  have  examples  of  this  in  the  holy  patriarchs, 
both  before  and  after  the  deluge.  We  behold  this  expressly 
in  Noah,  Abi'aham,  and  Job,  There  are  also  those,  (not  occu- 
pying the  lowest  seats  in  judgment,)  who  say  that  Cain  and 
Able  brought  their  sacrifices  to  Adam  their  father,  that  he 
might  offer  them  to  the  Lord ;  and  they  derive  this  opinion 
from  the  word  ^i;qH  i^ised  in  the  samepassage.  Though  these 
examples  are  selected  from  the  description  of  that  period  when 
sin  had  made  its  entrance  into  the  world,  yet  a  confirmation 
of  their  truth  is  obtained  in  this  primitive  institution  of  the 
human  race,  of  which  we  are  now  treating.  For  it  is  j)eculiar 
to  that  period,  that  all  the  duties  of  the  priesthood  were  con- 


THE   PEIESTUOOD   OF   CHRIST.  23 

fined  witliin  the  act  of  offering  only  an  eucliaristic  sacrifice  and  . 
supplications.  Having  tliercfore  in  due  form  executed  these 
functions,  the  priest,  in  the  name  of  his  compeers,  was  by  the 
appeased  Deity  admitted  to  a  familiar  intercourse  with  Him, 
and  ol)tained  from  Tlim  a  charge  to  execute  among  liiskin<lred, 
in  the  name  of  God  himself,  and  as  "the  messenger,  or  angel, 
of  the  Lord  of  Hosts."  For  the  Lord  revealed  to  him  the  Di- 
vine will  and  pleasure  ;  that,  on  returning  from  his  intercourse  ^^ 
with  God,  he  might  declare  it  to  the  people.  This  will  of  God 
consisted  of  two  parts  :  (L)  That  which  he  required  to  be  per- 
formed by  his  covenant  people  ;  and  (2.)  That  which  it  was 
his  wish  to  perform  for  their  benefit.  In  this  charge,  which 
was  committed  to  the  priest,  to  be  executed  by  him,  the  ad- 
ministration of  prophecy  was  also  included ;  on  which  account 
it  is  said,  "They  should  seek  the  law  at  the  mouth  of  the 
priest,  for  he  is  the  messenger  of  the  Lord  of  Hosts."  (Mai. 
ii,  7.)  And  since  that  second  part  of  the  Divine  will  was  to 
be  proclaimed  from  an  assured  trust  and  confidence  in  the 
truth  of  the  Divine  promises,  and  with  a  holy  and  affectionate 
feeling  toward  his  own  species — in  that  view,  he  was  invested 
with  a  commission  to  dispense  benedictions.  In  this  manner, 
discharging  the  duties  of  a  double  embassy,  (that  of  men  to 
God,  and  that  of  God  to  men,)  he  acted,  on  both  sides,  the 
part  of  a  Mediator  of  the  covenant  into  which  the  parties  had 
mutually  entered.  Nevertheless,  not  content  with  having 
conferred  this  honor  on  him  whom  he  had  sanctified,  our  God, 
all-bountiful,  elevated  him  likewise  to  the  delegated  or  vicari- 
ous dignity  of  the  regal  office,  that  he,  bearing  the  image  of  '^ 
God  amonj;  his  brethren,  mi;i;ht  then  be  able  to  administer 
justice  to  them  in  iiis  nami::,  and  might  manage,  for  their  com- 
mon benefit,  those  affairs  with  which  he  was  entrusted. 

From  this  source  arose  what  may  be  considered  the  native 
miLon  of  the  riuESTLY  and  the  kixgly  ofiices,  which  also  ob- 
tained among  the  holy  patriarchs  after  the  entrance  of  sin, 
and  of  which  express  mention  is  made  in  the  person  of  Mel- 
chizedec.  This  was  signified  in  a  general  manner  by  the  Pa- 
triarcli  Jacob,  when  he  declared  Reuben,  his  firet  born  son,  to 
be  "  the  excellency  of  dignity  and  the  excellency  of  power," 


Zi  JAJSIES    AEMINIUS. 

which  were  his  clue  on  account  of  the  right  of  primogeniture. 
For  certain  reasons,  however,  the  kinglj  functions  were  after- 
wards separated  from  the  j)riestly,  by  the  will  of  God,  who, 
dividing  them  into  two  parts  among  his  people  the  children 
of  Israel,  transferred  the  kingly  office  to  Judah  and  the  priest- 
ly to  Levi. 

But  it  was  proper,  that  this  approach  to  God,  through  the 
oblation  of  an  eucharistic  sacrifice  and  prayers,  should  be  made 
with  a  pure  mind,  holy  affections,  and  with  hands,  as  well  as 
the  other  members  of  the  body,  free  from  defilement.  This 
was  required,  even  before  the  first  transgression.  "  Sanctify 
yourselves,  and  be  ye  holy ;  for  I  the  Lord  your  God  am 
holy."  (Lev.  xix,  2,  &c.)  "  God  heareth  not  sinners."  (John 
ix,  31.)  "  Bring  no  more  vain  oblations,  for  your  hands  are 
full  of  blood."  (Isa.  i,  15.)  The  will  of  God  respecting  this 
is  constant  and  j)erpetual.  But  Adam,  who  was  the  first  man 
and  the  first  priest,  did  not  long  administer  his  office  in  a 
becoming  manner ;  for,  refusing  to  obey  God,  he  tasted  the 
fruit  of  the  forbidden  tree ;  and,  by  that  foul  crime  of  disobe- 
"-^ — dience  and  revolt,  he  at  once  defiled  his  soul  which  had  been 
sanctified  to  God,  and  his  body.  By  this  wicked  deed  he 
both  lost  all  right  to  the  priesthood,  and  Avas  in  reality 
deprived  of  it  by  the  Divine  sentence,  which  was  clearly 
signified  by  his  expulsion  from  'Paradise,  where  he  had 
ai^peared  before  God  in  that  which  was  a  tyjDe  of  His  own 
dwelling-place.  This  was  in  accordance  with  the  invariable 
rule  of  Divine  Justice :  "  Be  it  far  from  me,  [that  thou 
shouldst  any  longer  discharge  before  me  the  duties  of  the 
priesthood  :]  for  them  that  honor  me,  I  will  honor  ;  and  they 
that  despise  me,  shall  be  lightly  esteemed."  (1  Sam.  ii,  30.) 
But  he  did  not  fall  alone  :  All  whose  j)ersons  he  at  that  time 
represented  and  whose  cause  he  pleaded,  (although  they  had 
not  then  come  into  existence,)  were  with  him  cast  down  from 
the  elevated  summit  of  such  a  high  dignity.  Neither  did  they 
fall  from  the  priesthood  only,  but  likewise  fi-om  the  covenant, 
of  which  the  priest  was  both  the  Mediator  and  the  Internun- 
cio ;  and  God  ceased  to  be  the  King  and  God  of  men,  and 
men  were  no  longer  recognized  as  his  people.    The  existence 


THE   PRIESTHOOD   OF    CHRIST.  25 

of  the  priesthood  itself  M\as  at  an  end  ;  for  there  was  no  one 
cai)ahle  of  I'ultilling  its  duties  according  to  tlie  design  of  tliat 
covenant.  The  eucharistic  sacrifice,  the  invocation  of  the 
name  of  God,  and  the  gracious  communication  between  God 
and  men,  all  ceased  together. 

Most  miserable,  and  deserving  of  the  deepest  commisera- 
tion, was  the  condition  of  mankind  in  that  state  of  their  aifairs, 
if  this  declaration  be  a  true  one,  "  Happy  is  the  people  whose 
God  is  the  Lord  !"  (Psalm  cxliv,  15.)  And  this  iiievita])le 
miser}'-  would  have  rested  upon  Adam  and  his  race  for  ever, 
had  not  Jehovah,  full  of  mercy  and  commiseration,  deigned 
to  receive  them  into  favor,  and  resolved  to  enter  into  another 
covenant  with  the  same  parties  ;  not  according  to  that  which 
they  had  transgressed,  and  which  was  then  become  obsolete 
and  ]iad  been  abolished ;  but  into  a  new  covenant  of  grace. 
But  the  Divine  justice  and  truth  could  not  pennit  this  to  be 
done,  exce])t  through  the  agency  of  an  umpire  and  a  surety, 
who  might  undertake  the  part  of  a  Mediator  between  the 
offended  God  and  sinners.  Such  a  IMediator  could  not  then  "~ 
approach  to  God  with  an  eiicliarhtic  sacrifice  for  benefits  con- 
fened  upon  tlie  human  race,  or  with  prayers  which  might 
intreat  only  for  a  continuance  and  an  increase  of  them  :  But 
he  had  to  approach  into  the  Divine  presence  to  ofl'er  sacrifice 
for  the  act  of  hostility  which  they  had  committed  against  God 
by  transgressing  his  commandment,  and  to  oifer  prayers  for 
obtaining  the  remission  of  their  transgressions.  Hence  arose  — ' 
the  necessity  of  an  expiatory  SACRnacE  ;  and,  on  that  account, 
a  new  priesthood  was  to  be  instituted,  by  the  operation  of 
which  the  sin  that  had  been  committed  might  be  expiated, 
and  access  to  the  throne  of  God's  grace  might  be  granted  to 
man  through  a  sinner:  this  is  the  priesthood  which  belongs  to 
our  Christ,  the  Anointed  One,  alone. 

But  God,  who  is  the  Supremely  Wise  Disposer  of  times  and 
seasons,  would  not  permit  the  discharge  of  the  functions  ^ 
appertaining  to  this  priesthood  to  commence  immediately 
after  the  formation  of  the  world,  and  the  introduction  of  sin. 
It  was  his  pleasure,  that  the  necessity  of  it  sliould  be  first  cor- 
rectly understood  and  appreciated,  ])y  a  conviction  on  men's 


26  JAMES   ARMINIUS. 

consciences  of  the  multitude,  heinousness  and  aggravated 
nature  of  tlieir  sins.  It  was  also  bis  will,  that  the  minds  of 
men  should  be  affected  with  a  serious  and  earnest  desire  for 
it,  yet  so  that  they  might  in  the  mean  time  be  supported  against 
despair,  arising  from  a  consciousness  of  their  sins,  which  could 
not  be  removed  except  by  means  of  that  Divine  priesthood, 
the  future  commencement  of  which  insj^ired  them  with  hope 
and  confidence.  All  these  purposes  God  effected  by  the 
temporary  institution  of  that  typical  priesthood,  the  duties  of 
which  infirm  and  sinful  men  "  after  the  law  of  a  carnal  com- 
mandment" could  perform,  by  the  immolation  of  beasts 
sanctified  for  that  service ;  which  priesthood  was  at  first 
established  in  different  parts  of  the  world,  and  afterwards 
among  the  Israelites,  who  were  specially  elected  to  be  a  sacer-  ^ 
dotal  nation.  When  the  blood  of  beasts  was  shed,  in  which 
was  their  life,  (Lev.  xvii,  14,)  the  people  contemplated,  in  the 
death  of  the  animals,  their  own  demerits,  for  the  beasts  had 
not  sinned  that  they  by  death  should  be  punished  as  victims 
for  transgression.  After  investigating  this  subject  with  greater 
diligence,  and  deliberately  weighing  it  in  the  equal  balances 
of  their  judgment,  they  plainly  perceived  and  understood  that 
their  sins  could  not  possibly  be  expiated  by  those  sacrifices, 
which  were  of  a  species  different  from  their  own,  and  more 
despicable  and  mean  than  human  beings.  From  these  prem- 
ises they  must  of  necessity  have  concluded,  that,  notwithstand- 
ing they  offered  those  animals,  they  in  such  an  act  delivered 
to  God  nothing  less  than  their  own  bond,  sealing  it  in  his 
presence  with  an  acknowledgment  of  their  personal  sins,  and 
confessing  the  debt  which  they  had  incurred.  Yet,  because 
these  sacrifices  were  of  Divine  Institution,  and  because  God 
received  them  at  the  hands  of  men  as  incense  whose  odor  was 
fragrant  and  agreeable,  from  these  circumstances  the  offenders  . 
conceived  the  hope  of  obtaining  fsivor  and  pardon,  reasoning 
thus  within  themselves,  as  did  Sampson's  mother :  "  If  the 
Lord  were  pleased  to  kill  us,  he  would  not  have  received  a  -^ 
burnt-oftering  and  a  meat-offering  at  our  hands."  (Judges 
xiii,  23.)  With  such  a  hope  they  strengthened  their  spirits 
that  were  ready  to  faint,  and,  confiding  in  the  Divine  promise, 


THE    PRIESTHOOD    OF   CHRIST. 


2T 


tliey  expected  in  till  tlie  ardor  of  desire  the  dispensation  of  a 
priestliood  which  was  prefigured  under  the  tyi)ical  one ; 
"  searching  what,  or  what  manner  of  time,  the  Spirit  of  Clirist 
which  was  in  them  did  signify,  wlien  it  testified  beforehand 
the  SUFFERINGS  of  Christ,  and  the  glory  tliat  sliouhl  follow." 
(1  Pet.  i,  11.)  But,  since  the  mind  pants  after  the  very 
delightful  consideration  of  this  priesthood,  our  oration  hastens 
towards  it ;  and,  having  some  regard  to  the  lateness  of  the 
hour,  and  wishing  not  to  encroach  on  your  comfort,  we  shall 
omit  any  further  allusion  to  that  branch  of  the  priesthood 
which  has  hitherto  occupied  our  attention. 

Secondly.  In  discoursing  on  the  Priesthood  of  Christ, 
we  will  confine  our  observations  to  three  points  ;  and,  on  con- 
dition that  you  receive  the  succeeding  part  of  my  oiation  with 
that  kindness  and  attention  which  you  have  hitherto  mani- 
fested, and  which  I  still  hope  and  desire  to  receive,  we  will 
describe :  First.  The  emposing  of  the  office.  Secondly. 
Its  execution  and  administration.  And  Thirdly.  The  fruits 
OF  the  office  thus  administered,  and  the  utility  which  we 
derive  rRO]\i  it.  "• 

I.  In  respect  to  the  nirosLXG  of  the  office,  the  subject 
itself  presents  us  with  three  topics  to  be  discussed  in  order. 
(1.)  The  jxrson  who  imj)oses  it.  (2.)  The  person  on  ichom  it 
is  imposed.,  or  to  whom  it  is  entrusted.  And  (3.)  The  man- 
ner of  hi^  appointment^  and  of  his  undertaking  this  charge. 

1.  The  person  imposing  it  is  God,  the  Father  of  our  Lord 
Jesus  Christ.  Since  this  act  of  imposing  belongs  to  the  econ- 
omy and  dispensation  of  our  salvation,  the  persons  who  are 
comprised  mider  this  one  Divine  Monarchy  are  to  be  distinctly 
considered  according  to  the  rule  of  the  scriptures,  which  ought 
to  have  the  precedence  in  this  enquiry,  and  according  to  the 
rules  and  guidance  of  the  orthodox  Fathers  that  agree  with 
those  scriptures.  It  is  Jehovah  who  imposes  this  office,  and 
who,  while  tlie  princes  of  darkness  fret  themselves  and  rage  in 
vain,  says  to  his  Messiah,  "  Thou  art  my  Son  ;  this  day  have 
I  begotten  thee.  Ask  of  me,  and  I  shall  give  thee  the  Tleathen 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for 
thy  possession."     (Psalm  ii,  8.)     He  it  is  who,  when  he  com- 


28  JAMES   AEMINTUS. 

manded  Messiah  to  sit  at  his  right  hand,  repeated  his  holy  and 
revered  word  with  an  oath,  saying,  "  Thou  art  a  Priest  forever 
after  the  order  of  Melchizedec."  (Psalm  ex,  4.)  This  is  He 
who  imposes  the  office,  and  that  by  a  i-ight  the  most  just  and 
deserved.  For  "  with  him  we  have  to  do,  who,  dwelling  in 
the  light  unto  which  no  man  can  approach,"  remains  continu- 
ally in  the  seat  of  his  Majesty.  He  preserves  his  own  authority 
safe  and  unimpaired  to  himself,  "  without  any  abasement  or 
lessening  of  his  person,"  as  the  voice  of  antiquity  expresses  it ; 
and  retains  entire,  within  himself,  the  right  oi  demanding  satis- 
faction from  the  sinner  for  the  injuries  which  ue  has  sustained. 
From  this  right  he  has  not  thought  fit  to  recede,  or  to  resign 
any  part  ot  it,  on  account  of  the  rigid  inflexibility  of  his  justice, 
according  to  which  he  hates  iniquity  and  does  not  permit  a 
wicked  person  to  dwell  in  his  presence.  This,  therefore,  is  the 
Divine  Person  in  whose  hands  rest  both  the  right  and  the 
poicer  of  inqDosition ;  the  fact  of  his  having  also  the  loill^  is 
decided  by  the  very  act  of  imposition. 

But  an  enquirj^  must  be  made  into  the  cause  of  this  impo- 
sition which  we  shall  not  find,  except,  firsts  in  the  conflict 
between  justice  and  gracious  mercy  ;  and,  ofterwards^  in  their 
amicable  agreement,  or  rather  their  junction  by  means  of  wis- 
dom's conciliating  assistance. 
" —  (1.)  Justice  demanded,  on  her  part,  the  j^unishment  due  to 
her  from  a  sinful  creature ;  and  this  demand  she  the  more 
rigidly  enforced,  by  the  greater  equity  with  which  she  had 
threatened  it,  and  the  greater  truth  with  which  it  had  been 
openly  foretold  and  declared. 

Gracious  Merct,  like  a  pious  mother,  moving  with  bowels 
of  commiseration,  desired  to  avert  that  punishment  in  which 
was  j)laced  the  extreme  misery  of  the  creature.  For  she 
thought  that,  though  the  remission  of  that  punishment  was 
not  due  to  the  cause  of  it,  yet  such  a  favor  ought  to  be  granted 
to  her  by  a  right  of  the  greatest  equity  ;  because  it  is  one  of  her 
chief  properties  to  "rejoice  against  judgment."  (James  ii,  13.) 
Justice,  tenacious  of  her  purpose,  rejoined,  that  the  throne 
of  grace,  she  must  confess,  was  sublimely  elevated  above  the 
tribunal  of  justice  :  but  she  could  not  bear  with  patient  indif- 


TITE   PRIESTHOOD   OF   CHRIST.  29 

ference  that  no  reg.anl  should  be  paid  to  her,  and  her  suit  not 
to  bo  admitted,  while  the  authority  of  inanag-ing  the  whole 
affair  was  to  be  transferred  to  mercy.  iSince,  however,  it  was 
a  part  of  the  oath  administered  to  justice  when  she  entered 
into  office,  "  that  she  should  render  to  every  one  his  own,"  she 
would  yield  entirely  to  mercy,  provided  a  method  could  be 
devised  by  which  her  own  inflexibility  could  be  declared,  as 
well  as  the  exocss  of  her  hatred  to  sin. 

(2.)  But  to  find  out  that  method,  was  not  the  province  of 
Mkucy.  It  was  necessary,  therefore,  to  call  in  the  aid  of  AVis- 
DOM  to  adjust  the  mighty  difference,  and  to  reconcile  by  an 
amicable  union  those  two  combatants  that  were,  in  God,  the 
supreme  protectresses  of  all  equity  and  goodness.  Being 
called  upon,  she  came,  and  at  once  discovered  a  method,  and 
affirmed  that  it  was  possible  to  render  to  each  of  them  that 
which  belonged  to  her;  for  if  the  punishment  due  to  sin 
appeared  desirable  to  Justice  and  odious  to  mercy,  it  might 
be  transmuted  into  <xn  expiatory  sacrifice,  the  oblation  of 
which,  on  account  of  the  voluntary  suffering  of  death,  (which 
is  the  punishment  adjudged  to  sin,)  might  ai)pease  Justice, 
and  open  such  a  way  for  Mercy  as  she  had  desired.  Both  of 
them  instantly  assented  to  this  proposal,  and  made  a  decree 
according  to  the  terms  of  agreement  settled  by  AV^isdom,  their 
common  arbitrator. 

2.  But,  that  we  may  come  to  the  second  pomx,  a  priest  was 
next  to  be  sought,  to  offer  the  sacrifice  :  For  that  was  a 
function  of  the  priesthood.  A  sacrifice  was  likewise  to  be 
sought;  and  with  this  condition  annexed  to  it,  that  the  same 
jjcrson  should  be  both  priest  and  sacrifice.  This  was  required 
by  the  plan  of  the  true  priesthood  and  sacrifice,  from  which 
the  typical  and  symbolical  greatly  difiers.  But  in  the  different 
orders  of  creatures  neither  sacrifice  nor  priest  could  be  found. 

It  was  not  possible  for  an  angel  to  become  a  priest ;  because 
"  lie  was  to  be  taken  from  among  men  and  -to  be  ordained 
from  men  in  things  pertaining  to  God."     (Ileb.  v,  1.)     Xcither 
could  an  angel  be  a  sacrifice  ;  because  it  was  not  just  tluit  the  Jk^ 
death  of  an  angel  should  be  an  expiation  for  a  crime  Avliich  a    I 
man  had  perpetrated :     And  if  this  had  even  been  most  ] "roper. 


30  JAMES   ARMINroS. 

3"et  man  could  never  liave  been  induced  to  believe  that  an 
angelical  sacrifice  had  been  offered  bj  an  angel  for  him,  or, 
if  it  had  been  so  offered,  that  it  was  of  the  least  avail.  Ap2)li- 
catio]!  was  then  to  be  made  to  men  themselves.  But,  among 
them,  not  one  could  l)e  found  in  whom  it  would  have  been  a* 
becoming  act  to  execute  the  office  of  the  priesthood,  and  who 
had  either  ability  or  inclination  for  the  undertaking.  For  all 
men  were  sinners ;  all  were  terrified  with  a  consciousness  of 
their  delinquency  ;  and  all  were  detained  captive  under  the 
tyranu}^  of  sin  and  Satan.  It  was  not  lawful  for  a  sinner  to 
approach  to  God,  who  is  pure  Light,  for  the  purpose  of  offer- 
ing sacrifice ;  because,  being  affrighted  by  his  own  internal 
perception  of  his  crime,  he  could  not  support  a  sight  of  the 
countenance  of  an  incensed  God,  before  whom  it  was  still 
necessary  that  he  should  appear.  Being  placed  under  the 
dominion  of  sin  and  Satan,  he  was  neither  willing,  nor  had  he 
the  powder  to  will,  to  execute  an  office,  the  duties  of  Avhicli 
\vere  to  be  discharged  for  the  benefit  of  others,  out  of  love  to 
them.  The  same  consideration  likewise  tends  to  the  rejection 
of  every  human  sacrifice.  Yet  the  priest  was  to  be  taken  from 
among  men,  and  the  oljlation  to  God  was  to  consist  of  a  human 
victim. 

In  this  state  of  aftairs,  the  PvSsistance  of  "Wisdom  was  again 
required  in  the  Divine  Council.  She  declared  that  a  man 
must  be  born  from  among  men,  who  might  have  a  nature  in 
comuion  with  the  rest  of  his  brethren,  that,  being  in  all  things 
tempted  as  they  were,  he  might  be  able  to  S3aTLpathize  with 
others  in  their  sufferings  ;  and  yet,  that  he  should  neither  be 
reckoned  in  the  order  of  the  rest,  nor  should  be  made  man 
according  to  the  law  of  the  primitive  creation  and  benedic- 
tion ;  that  he  should  not  be  under  dominion  of  sin  ;  that  he 
should  be  one  in  whom  Satan  could  find  nothing  worthy  of 
condemnation,  who  should  not  be  tormented  by  a  conscious- 
ness of  sin,  and  who  should  not  even  know  sin,  that  is,  one 
who  should  be  "born  in  the  likeness  of  sinful  flesh,  and  yet 
without  sin.  For  such  a  high  priest  became  us,  who  is  holy, 
harmless,  undefiled  and  separate  from  sinners."  (Ileb.  vii, 
26.)     But,  that  he  might  have  a  community  of  nature  with 


THE   PRIESTHOOD    OF   CHRIST. 


31 


men,  lie  onglit  to  be  born  of  a  human  being ;  and,  that  lie 
might  have  no  participation  in  crime  witli  tliem,  but  might 
be  holy,  he  ought  to  be  conceived  by  the  ll<»ly  Ghost,  because 
sanctitication  is  his  proper  work.  By  the  Holy  Spirit,  the 
nativity  which  was  above  and  yet  according  to  nature,  niight.^/ 
through  the  virtue  of  the  mystery,  restore  nature,  as  it  sur- 
passed her  in  the  transcendent  excellence  of  the  miracle.  But 
the  dignity  of  this  priesthood  was  greater,  and  its  functions 
more  weighty  and  important,  than  man  even  in  his  pure  state 
was  competent  to  sustain  or  discharge.  The  beneiits  also  to 
be  obtainefl  by  it,  infinitely  exceeded  the  value  of  man  when 
in  his  greatest  state  of  purity.  Therefore,  the  AVord  of  God, 
who  from  the  beginning  was  with  God,  and  by  whom  the 
worlds,  and  all  things  visible  and  invisible,  were  created, 
ought  himself  to  be  made  flesh,  to  undertake  the  office  of  the 
priesthood,  and  to  offer  his  own  flesh  to  God  as  a  sacrifice  for 
the  life  of  the  world. 

We  now  have  the  person  who  was  entrusted  with  the  priest- 
hood, and  to  whom  the  province  was  assigned  of  atoning  for 
the  common  offence :  It  is  Jesus  Christ,  the  Son  of  God  and 
of  man,  a  high  priest  of  such  great  excellence,  that  the  trans- 
gression whose  demerits  have  oljtained  this  mighty  Redeemer, 
might  almost  seem  to  have  been  a  happy  circumstance. 

3.  Let  us  proceed  to  tJis  mode  of  its  heing  impoml  or 
undertalcen.  This  mode  is  according  to  covenant,  which,  on 
God's  part,  received  an  oath  for  its  confirmation.  As  it  is 
according  to  covenant,  it  becomes  a  solemnity  appointed  by 
God,  with  whom  rests  the  appointment  to  the  priesthood. 
For  the  Levitical  priesthood  was  conferred  on  Levi  according 
to  covenant^  as  the  Lord  declares  by  the  prophet  Malachi : 
"  My  covenant  was  with  him  of  life  and  peace."  (ii,  5.)  It 
is,  however,  peculiar  to  this  priesthood  of  Christ,  that  the  cov- 
enant on  which  it  is  founded,  was  confirmed  hj  an  oath.  Let 
us  briefly  consider  each  of  them. 

The  covenant  into  which  God  entered  with  our  High  Priest, 
Jesus  Christ,  consisted,  on  the  part  of  God,  of  the  demand  oi 
an  action  to  be  performed,  and  of  thej^romise  of  an  immense 
remuneration.     On  the  part  of  Christ,  our  High  Priest,  it  con- 


82  JAMES    AEMINIUS. 

sisted  of  an  acceptinrj  of  the  promise,  and  a  voluntary  en- 
gagemeiit  to  perform  the  action.  First^  God  required  of 
him,  that  he  should  lay  down  his  soul  as  a  victim  in  sacrifice 
for  sin,  (Isa.  liii,  11,)  that  he  should  give  his  flesh  for  the  light 
of  the  world,  (John  vi,  51,)  and  that  he  should  pay  the  price 
of  redemption  for  the  sins  and  the  captivity  of  the  human 
race.  God  "  promised"  that,  if  he  performed  all  this,  "  he 
should  see  a  seed  whose  days  should  be  prolonged,"  (Isa.  liii, 
11,)  and  that  he  should  be  himself  "  an  everlasting  Priest  af- 
ter the  order  of  Melchizedec,"  (Psalm  ex,  4,)  that  is,  he 
should,  by  the  discharge  of  \Aq  priestly  functions,  be  elevated 
to  the  regal  dignity.  Secondly^  Christ,  our  High  Priest,  ac- 
cepted of  these  conditions,  and  jDermitted  the  province  to  be 
assigned  to  him  of  atoning  for  our  transgressions,  exclaiming 
"  Lo,  I  come  that  I  may  do  thy  will,  O  my  God."  (Ps.  xl,  8.) 
But  he  accepted  them  under  a  stipulation,  that,  on  completing 
his  great  undertaking,  he  should  forever  enjoy  the  honor  of  a 
priesthood  similar  to  that  of  Melchizedec,  and  that,  being 
placed  on  his  royal  throne,  he  might,  as  King  of  Righteous- 
ness and  Prince  of  Peace,  rule  in  righteousness  the  people 
subject  to  his  sway,  and  might  dispense  peace  to  his  people. 
He,  therefore,  "  for  the  joy  that  was  set  before  him,  endured 
the  cross,  despising  the  shame,"  (Heb.  xii,  2,)  that,  "  being 
anointed  with  the  oil  of  gladness  above  his  fellows,"  (Ps.  xlv, 
7,)  he  might  sit  forever  in  the  throne  of  equity  at  the  right 
hand  of  the  throne  of  (rod. 

Great,  indeed,  was  the  condescension  of  the  all-powerful 
God  in  being  willing  to  treat  with  our  High  Priest  rather  in 
the  way  of  covenant,  than  by  a  display  of  his  authority.  And 
strong  were  the  pious  aifections  of  our  High  Priest,  who  did 
not  refuse  to  take  upon  himself,  on  our  account,  the  discharge 
of  those  diiiicult  and  arduous  duties  which  were  full  of  pain, 
trouble,  and  misery.  Most  glorious  act,  performed  by  thee, 
O  Christ,  vdio  art  infinite  in  goodness  !  Thou  great  Higli 
Priest,  accept  of  the  honors  due  to  thy  pious  afi'ection,  and 
continue  in  that  way  to  proceed  to  glory,  to  the  complete  con- 
secration of  our  salvation  !  For  it  was  the  will  of  God,  that 
the  duties  of  the  office  should  be  adjninistered  from  a  voluu- 


THE   PRIESTUOOD   OF   CHRIST.  33 

taiy  and  disinterested  zeal  and  affection  for  his  glory  and  the 
salvation  of  siiniers ;  and  it  was  a  deed  worthy  of  his  abun- 
dant benignity,  to  recompense  with  a  large  reward  the  volun- 
tary promptitude  which  Christ  exhibited. 

God  added  an  oath  to  the  covenant,  both  for  the  purpose  of 
confirming  it,  and  as  a  demonstration  of  the  dignity  and  un- 
changeable nature  of  that  priesthood.  Though  the  constant 
and  im varying  veracity  of  God's  nature  might  very  properly 
set  aside  the  necessity  of  an  oath,  yet  as  he  had  conformed  to 
the  customs  of  men  in  their  method  of  solemnizing  agree- 
ments, it  was  his  pleasure  by  an  oath  to  confirm  his  covenant; 
that  our  High  Priest,  relying  in  assured  hope  on  the  two-fold 
and  immoveable  anchor  of  the  ^^/'ow{«<?  and  of  the  oatli^ 
"might  despise  the  shame  and  endure  the  cross."  The  immu- 
tability and  perpetuity  of  this  priesthood  have  been  pointed 
out  by  the  oath  which  was  added  to  the  covenant.  For  what- 
ever that  be  which  God  confirms  by  an  oath,  it  is  something 
eternal  and  immutable. 

But  it  may  be  asked,  "Are  not  all  the  words  which  God 
speaks,  all  the  promises  which  he  makes,  and  all  the  cov- 
enants into  which  he  enters,  of  the  same  nature,  even  when 
they  are  unaccompanied  by  the  sanctity  of  an  oath?"  Let  me 
be  permitted  to  describe  the  difference  between  the  two  cases 
here  stated,  and  to  prove  it  by  an  important  example.  There 
are  two  methods  or  plans  by  w^hich  it  might  be  possible  for 
man  to  arrive  at  a  state  of  righteousness  before  God,  and  to 
obtain  life  from  him.  The  one  is  according  to  righteousness 
through  the  law,  by  works  and  "  of  debt ;"  the  other  is  accord- 
ing to  mercy  through  the  gospel,  "by  grace,  and  through 
faith :"  These  two  methods  are  so  constituted  as  not  to  allow 
both  of  them  to  be  in  a  course  of  operation  at  the  same  time ; 
but  they  proceed  on  the  principle,  that  when  the  first  of  them 
is  made  void,  a  vacancy  maybe  created  for  the  second.  In  the 
beginning,  therefore,  it  was  the  will  of  God  to  prescribe  to  man 
the  first  of  these  methods  ;  which  arrangement  was  required 
by  his  righteousness  and  the  primitive  institution  of  mankind. 
But  it  was  not  his  pleasure  to  deal  strictly  with  man  accord- 
ing to  the  process  of  that  legal  covenant,  and  peremptorily  to 

3  VOL.    I. 


34  JAMES   AEMINrcS. 

pronounce  a  destructive  sentence  against  liim  in  conformity  with 
the  rigor  of  the  law.  "Wherefore,  he  did  not  subjoin  an  oath 
to  that  covenant,  lest  such  an  addition  should  have  served  to 
point  out  its  immutability,  a  quality  which  God  would  not 
jDermit  it  to  possess.  The  necessary  consequence  of  this  was, 
that  when  the  first  covenant  was  made  void  through  sin,  a  va- 
cancy was  created  by  the  good  pleasure  of  God  for  another 
and  a  better  covenant,  in  the  manifestation  of  which  he  em- 
ployed an  oath,  because  it  was  to  be  the  last  and  peremj^tory 
one  respecting  the  method  of  obtaining  righteousness  and 
life.  "By  myself  have  I  sworn,  saith  the  .Lord,  that  in  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed."  (Gen.  xxii, 
18.)  "As  I  live,  saith  the  Lord,  have  I  any  pleasure  at  all 
that  the  wicked  should  die  ?  and  not  that  he  should  return  from 
his  ways  and  live  ?"  (Ezek.  xviii,  23.)  "  So  I  sware  in  my  wrath, 
They  shall  not  enter  into  my  rest.  And  to  whom  sware  he 
that  they  should  not  enter  into  his  rest,  but  to  them  that  be- 
lieved not  ?  So  we  see  that  they  could  not  enter  in  because 
of  unbelief."  (Heb.  iii,  11,  18.)  For  the  same  reason,  it  is 
said,  "  The  wrath  of  God,  [from  which  it  is  possible  for  sin- 
ners to  be  liberated  by  faith  in  Christ,]  abides  on  those  who 
are  unbelievers."  (John  iii,  36.)  A  similar  process  is  observ- 
ed in  relation  to  the  priesthood.  For  he  did  not  confirm  with 
an  oath  the  Levitical  priesthood,  which  had  been  "  imposed 
until  the  time  of  reformation."  (Heb.  ix.  10.)  But  because  it 
was  his  will  that  the  priesthood  of  Christ  should  be  everlast- 
ing, he  ratified  it  by  an  oath.  The  apostle  to  the  Hebrews 
demonstrates  the  whole  of  this  subject  in  the  most  nervous 
style,  by  quotations  from  the  110th  Psalm.  Blessed  are  we 
in  whose  behalf  God  was  willing  to  swear  I  but  most  misera-'^ 
ble  shall  we  be,  if  we  do  not  believe  on  him  who  swears.  The 
greatest  dignity  is  likewise  obtained  to  this  priesthood,  and 
imparted  to  it,  by  the  addition  of  an  oath,  which  elevates  it 
far  above  the  honor  to  which  that  of  Levi  attained.  "  For 
the  law  of  a  carnal  commandment  maketh  men  priests  who 
have  infirmities,  and  are  sinners,  to  ofier  both  gifts  and  sacri- 
fices, that  could  not  make  him  perfect  who  did  the  service,  as 
pertaining  to  the  conscience  ;"  (Heb.  ix,  9,)  neither  could  they 


TUE    PRIESTHOOD    OF   CHRIST.  35 

abolisli  sin,  or  procure  heavenly  blessings.  "But  the  words 
of  the  oath,  which  was  since  the  law,  constituteth  the  Son  a 
High  Priest  consecrated  forevermore,  who,  after  the  power  of 
an  endless  lil'e  and  through  tlio  Eternal  Spirit,  offers  himself 
without  sjx)t  to  God,  and  by  that  one  oflering,  he  perfects  for- 
ever tlicin  tliat  are  sanctiiicd,  their  consciences  being  purified 
to  serve  the  living  God :  by  liow  much  also  it  was  a  more  ex- 
cellent covenant,  b}^  so  much  the  more  ought  it  to  be  con- 
finned,  since  it  was  established  upon  better  promises  :  (Ileb. 
vii-x,)  and  that  which  God  hath  deigned  to  honor  with  the 
sanctity  of  an  oath,  should  be  viewed  as  an  object  of  the  most 
momentous  importance. 

II.  We  have  spoken  to  the  act  of  niPOsiNO  the  priesthood, 
as  long  as  our  circumscribed  time  will  allow  us.  Let  us  now 
contemplate  its  execution,  in  which  we  have  to  consider  the  dtv- 
iicstohe  2)C'7'fo7Tned^  and  in  them  thefeelinrjand  condition  of  him 
who  performs  them.  The  functions  to  be  executed  were  two  : 
(1.)  The  oblation  of  an  expiatory  sacrifice,  and  (2.)  Prayer. 

1.  The  OBLATION  was  preceded  by  a  preparation  through  the 
deepest  privation  and  abasement,  the  most  devoted  obedience, 
vehement  supplications,  and  the  most  exquisitely  jminful  expe- 
rience of  human  infinnities,  on  each  of  which  it  is  not  now  ne- 
cessary to  speak.  Tlie  oblation  consists  of  two  parts  succeed- 
ing each  other  :  The  first  is  the  immolation  or  sacrifice  of  the 
body  of  Christ,  by  the  shedding  of  his  blood  on  the  altar  of 
the  cross,  whicii  was  succeeded  by  death — thus  paying  the 
price  of  redemption  for  sins  hy  euficring  the  punishment  due 
to  them.  The  other  part  consists  of  the  ofiering  of  his  body 
re-animated  and  sj^rinkled  with  the  blood  which  he  shed — a 
symbol  of  the  price  whicli  he  has  paid,  and  of  the  redemption 
whicli  he  has  obtained.  The  first  part  of  this  oblation  was 
to  be  performed  without  the  Holy  of  Holies,  that  is,  on  earth, 
because  no  effusion  of  blood  can  take  place  in  heaven,  since 
it  is  necessarily  succeeded  by  death.  For  death  has  no  more 
eway  in  heaven,  in  the  presence  and  sight  of  the  majesty  of 
the  ti'ue  God,  than  sin  itself  has,  whicli  contains  within  it  the 
deserts  of  death,  and  as  death  contains  within  itself  tiie  pun- 
ishment of  sin.    For  thus  says  the  scriptm'e :    "  The  Son  of 


36  JAilES   AEMINroS. 

man  came,  not  to  be  ministered  unto,  but  to  minister,  and  to 
give  Lis  life  a  ransom  for  many."  (Matt,  xx,  28.)  "For  this 
is  my  blood  of  the  New  Testament,  which  is  shed  for  many  for 
the  remission  of  sins."  (Matt,  xxvi,  28.)  "  Christ  Jesus 
gave  himself  a  ransom  for  all,  to  be  testified  in  due  time." 
(1  Tim.  ii,  6.)  But  the  second  part  of  this  oftering  was  to  be 
accomplished  in  heaven,  in  the  Holy  of  Holies.  For  that 
body  which  had  suffered  the  punishment  of  death  and  had 
been  recalled  to  life,  was  entitled  to  appear  before  the  Divine 
Majesty  besprinkled  with  its  own  blood,  that,  remaining  thus 
before  God  as  a  continual  memorial,  it  might  also  be  a  perpet- 
ual expiation  for  transgressions.  On  this  subject,  the  Apostle 
says  :  "Into  the  second  tabernacle  went  the  High  Priest  alone 
once  every  year,  not  witliout  blood,  which  he  offered  for  him- 
self, and  for  the  errors  of  the  people.  But  Christ  being  come 
a  High  Priest  of  good  things  to  come,  not  by  the  blood  of 
goats  and  calves,  but  by  his  own  blood  he  entered  in  once 
into  the  Holy  Place,  having  obtained  eternal  redemption  for 
us;"  (Heb.  ix,  11,)  that  is,  by  his  own  blood  alreiady  poured 
out  and  sprinkled  upon  him,  that  he  might  appear  with  it  in 
the  presence  of  God.  That  act,  being  once  performed,  was 
never  repeated;  "for  in  that  he  died,  he  died  unto  sin  once." 
But  this  is  a  perpetual  act ;  "for  in  that  he  liveth,  he  liveth 
unto  God."  (Rona.  vi.  10.)  "This  man,  because  he  contin- 
ueth  ever,  hath  an  unchangeable  priesthood."  (Heb.  vii,  24.) 
The  former  was  the  act  of  the  Lamb  to  be  slain,  the  latter, 
that  of  the  Lamb  already  slain  and  raised  again  from  death  to 
life.  The  one  was  completed  in  a  state  of  the  deepest  humil- 
iation, the  other  in  a  state  of  glory ;  and  both  of  them  out  of 
a  consummate  affection  for  the  glory  of  God  and  the  salvation 
of  sinners.  Sanctified  by  the  anointing  of  the  Spirit,  he  com- 
pleted the  former  act ;  and  the  latter  was  likewise  his  work, 
when  he  had  been  farther  consecrated  by  his  sufferings  and 
sprinkled  with  his  own  blood.  By  the  former,  therefore,  he 
sanctified  himself,  and  made  a  kind  of  preparation  on  earth 
that  he  might  be  qualified  to  discharge  the  functions  of  the 
latter  in  heaven. 

2.  The  SECOND  of  the  two  functions  to  be  discharged,  was 


THE   rRIESTHOOD   OF   CHRIST.  37 

tlio  act  o^ prayer  and  intercession^  the  latter  of  wliich  depends 
upon  the  lui'uier.     Prayer  is  that  which  Christ  otiers  for  him-  »4_w 
self,  and  intercession  is  what  he  offers  for  believei*s;    each  of  » 
which  is  most  luminously  described  to  us  by  John,  in  the  sev- 
enteenth chapter  of  his  Gospel,  which  contains  a  perpetual  rule 
and  exact  canon  of  the  prayers  and  intercessions  which  Christ 
ottei-s  in  heaven  to  his  Father.     For  although  that  prayer  was 
recited  by  Christ  while  ho  remained  upon  earth,  yet  it  prop- 
erly belono-s  to  his  sublime  state  of  exaltation  in  heaven  :  and 
it  was  his  M'ill  that  it  should  be  described  in  his  word,  that  we 
on  earth,  might  derive  from  it  perpetual  consolation.     Christ 
offers  up  a  prayer  to  the  Father  for  bimself,  according  to  the 
Father's  command  and  promise  combined,  "Ask  of  me,  and  I 
shall  give  thee  the  heathen  for  thine  inheritance."     (Psalm 
ii,  8.)     Christ  had  regard  to  this  promise,  when  he  said,  "  Fa- 
ther, glorifj'  thy  Son,  that  thy  Son  also  may  glorify  thee,  as 
thou  hast  given  him  power  over  all  flesh,  that  he  should  give 
eternal  life  to  as  many  as  thou  hast  given  him."     This  sort  of 
entreaty   must   be  distinguished  from    those  "supplications 
which  Christ,  in  the  days  of  his  flesh,  offered  up  to  the  Fa- 
ther, with  strong  cries  and  tears  ;"  (Ileb.  v,  T,)  for  by  them 
he  entreated  to  be  delivered  from  anguish,  while  by  the  other 
he  asks,  "  to  see  his  seed  whose  days  should  be  prolonged,  and 
to  behold  the  pleasure  of  the  Lord  which  should  prosper  in  his 
hands."     (Isa.  liii,  10.)     But,  for  the  faithful,  intercession  is 
made,  of  which  the  apostle  thus  speaks,  "Who  is  he  thatcon- 
demneth?     It  is  Christ  that  died,  yea,  rather,  that  is  risen 
again,  who  is  even  at  the  right  hand  of  God,  who  also  iiaketh 
iNTEKCEssiox  FOR  US."     (Roui.  viii,  34.)     And,  in  the  Epistle 
to  the  Hebrews,  he  says,  "  Wherefore  he  is  able  also  to  save 
them  to  the  uttermost  that  come  unto  God  by  him,  seeing  he 

EVER    LIVETU    TO    MAKE     INTERCESSION    FOR     THEM."       (vii,     25.) 

]Uit  Christ  is  said  to  intercede  for  believers,  to  the  exclusion 
of  the  world,  because,  after  he  had  offered  a  sacrifice  suffi- 
cient to  take  away  the  sins  of  all  mankind,  he  was  consecra- 
ted a  great  "  High  Priest  to  preside  over  the  house  of  God," 
(Ileb.  X,  21,)  "  which  house  those  are  who  hold  fast  the  con- 
fidence and  the  rejoicing  of  the  hope  firm  unto  the  end."  (iii, 


38  JAMES   AKMINIUS. 

6.)  Christ  discharges  the  whole  of  this  part  of  his  function 
in  heaven,  before  the  face  of  tlie  Divine  Majesty ;  for  there, 
also,  is  the  royal  seat  and  the  throne  of  God,  to  which,  when 
we  ai'e  about  to  pray,  we  are  commanded  to  lift  np  onr  eyes 
^and  onr  minds.  But  he  executes  this  part  of  his  office,  not  in 
angnish  of  spirit,  or  in  a  posture  of  humble  genuflection,  as 
though  fallen  down  before  the  knees  of  the  Father,  but  in  the 
confidence  of  the  shedding  of  his  own  blood,  which,  sprinkled 
as  it  is  on  his  sacred  body,  he  continually  presents,  as  an  ob- 
ject of  sight  before  his  Father,  always  turning  it  towards  his 
sacred  countenance.  The  entire  efficacy  of  this  function  de- 
pends on  the  dignity  and  value  of  the  blood  effused  and 
sprinkled  over  the  body  ;  for,  by  his  blood-shedding,  he  open- 
ed a  passage  for  himself  "into  the  holiest,  within  the  veil." 
From  which  circumstance  we  may  with  the  greatest  certainty 
conclude,  that  his  prayers  will  never  be  rejected,  and  that 
whatever  we  shall  ask  in  his  name,  will,  in  virtue  of  that  in- 
tercession, be  both  heard  and  answered. 

The  sacerdotal  functions  being  thus  executed,  God,  the  Fa- 
ther, mindful  of  his  covenant  and  sacred  oath,  not  only  con- 
tinued the  priesthood  with  Christ  forever,  but  elevated  him 
likewise  to  the  regal  dignity,  "  all  power  being  given  unto 
him  in  heaven  and  in  eartli,  (Matt,  xxviii,  18,)  also  power 
over  all  flesh  :  (John  xvii,  2,)  a  name  being  conferred  on 
him  which  is  far  above  all  'principality,  and  might,  and 
dominion,  and  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come,  (Ephes.  i,  21,)  an- 
gels, and  authorities,  and  powers  being  made  subject  unto 
him,"  (1  Pet.  iii,  22,)  that  he  might  be  the  Christ  and  the 
Lord  of  his  whole  Israel,  King  of  Kings  and  Lord  of  Lords. 
By  this  admirable  covenant,  therefore,  God  hath  united  those 
two  supreme  functions  in  one,  even  in  Christ  Jesus,  and  has 
thus  performed  his  promise,  by  which  he  had  sworn  that  this 
Priest  should  "  be  forever  after  the  order  of  Melchizedec," 
who  was  at  once  a  King  and  a  Priest ;  and  is  to  the  present 
time  "  without  beginning  of  days  or  end  of  life,"  because  his 
genealogy  is  not  described  in  the  Scriptures,  which  in  this 
case  are  subservient  to  the  figure.    This   conjunction  of  the 


THE   TRIESTnOOD   OP   CHRIST.  39 

sacerdotal  and  regal  functions  is  the  highest  point  and  the  ex- 
treme limit  of  all  the  divine  works,  a  never  fading  token  of 
the  justice  and  the  mercy  of  God  attempered  together  for  the 
economy  of  our  salvation,  a  very  luminous  and  clear  evidence 
of  the  most  excellent  glory  of  God,  and  an  immoveable  foun- 
dation for  the  certainty  of  obtaining  salvation  through  this 
royal  Priest.  If  man  is  properly  styled  "  the  extreme  Colo- 
phon of  the  creation,"  "  a  microcosm,"  on  account  of  the 
union  of  his  body  and  soul,  "  an  epitome  of  the  whole  world," 
and  "the  marriage  of  the  Universe,"  what  judgment  shall  we 
form  of  this  conjunction,  which  consists  of  a  most  intimate 
and  inseparable  union  of  the  whole  church  of  believers  and 
of  God  himself,  "who  dwells  in  the  light  unto  which  no  man 
can  approach  ?"  and  by  what  amplitude  of  title  shall  we  point 
out  its  divinity  ?  This  union  hath  a  name  above  every  name 
that  can  be  named.  It  is  ineffable,  inconceivable,  and  incom- 
prehensible. If,  chiefly  in  respect  to  this,  I  shall  say,  that 
Christ  is  styled  "  the  brightness  of  the  Father's  glory,"  "  the 
express  image  of  his  person,"  and  "  the  image  of  the  invisi- 
ble God,"  I  shall  have  expressed  its  excellency  as  fully  as  it  is 
possible  to  do. 

"What  can  be  a  more  illustrious  instance  of  the  admixture 
of  justice  with  mercy  than  that  even  the  Son  of  God,  when 
he  had  "  made  himself  of  no  reputation  and  assumed  the 
form  of  a  servant,"  could  not  be  constituted  a  King  except 
through  a  discharge  of  the  sacerdotal  functions ;  and  that  all 
those  blessings  which  he  had  to  bestow  as  a  King  on  his  sub- 
jects, could  not  be  asked  except  through  the  priesthood,  and 
which,  when  obtained  from  God,  could  not,  (except  through 
the  intervention  of  this  royal  Mediator,)  be  communicated  by 
his  vicarious  distribution  under  God?  AVhat  can  be  a  strong- 
er and  a  better  proof  of  the  certainty  of  obtaining  salvation 
through  Christ,  than  that  he  has,  by  the  discharge  of  his  sa- 
cerdotal iunctions  in  behalf  of  men,  asked  and  procured  it  for 
men,  and  that,  being  constituted  a  King  through  the  priest- 
hood, he  has  received  salvation  from  the  Father  to  be  dispen- 
sed to  them  ?  In  these  particulars  consists  the  perfection  of 
the  divine  glory. 


40  JAMES   AEMTNIUS. 

III.  But  this  consideration,  I  perceive,  introduces  us,  almost 
imperceptibly,  to  the  third  and  last  portion  of  our  subject,  in 
which  we  have  engaged  to  treat  on  the  feuits  of  the  sacer- 
dotal OFFICE  in  its  administration  by  Christ.  We  will  reduce 
all  these  fruits,  though  they  are  innumerable,  to  four  chief 
particulars ;  and,  since  we  hasten  to  the  end  of  this  discourse, 
we  bind  ourselves  down  to  extreme  brevity.  These  benefits 
are,  (1.)  The  concluding  and  the  confirmation  of  a  ISTew  Cov- 
enant ;  (2.)  The  asking,  obtaining,  and  application  of  all  the 
blessings  necessary  for  the  salvation  of  the  human  race  ;  (3.) 
The  institution  of  a  new  priesthood,  both  eucharistic  and 
royal ;  and  (4.)  lastly.  The  extreme  and  final  bringing  to  God 
of  all  his  covenant  people. 

1,  The  fiest  utility  is  the  contracting  and  the  confirmation 
of  a  New  Covenant^  in  which  is  the  direct  way  to  solid  felicity. 

We  rejoice  and  glory,  that  this  has  been  obtained  by  the 
priesthood  of  Christ.  For  since  the  first  covenant  had  been 
made  weak  through  sin  and  the  flesh,  and  was  not  capable  of 
bringing  righteousness  and  life,  it  was  necessary,  either  to  en- 
ter into  another,  or  that  we  should  be  forever  expelled  from 
God's  presence.  Such  a  covenant  could  not  be  contracted  be- 
tween a  just  God  and  sinful  men,  except  in  consequence  of  a 
reconciliation,  which  it  pleased  God,  the  offended  party, 
should  be  perfected  by  the  blood  of  our  High  Priest,  to  be 
poured  out  on  the  altar  of  the  cross.  He  who  was  at  once 
the  ofiiciating  priest  and  the  Lamb  for  sacrifice,  poured  out  his 
sacred  blood,  and  thus  asked  and  obtained  for  us  a  reconcilia- 
tion with  God.  When  this  great  offering  was  completed,  it 
was  pos  ;ible  for  the  reconciled  parties  to  enter  into  an  agree- 
•"■^ment.  Hence,  it  pleased  God,  that  the  same  High  Priest  who 
had  acted  as  Mediator  and  Umpire  in  this  reconciliation, 
should,  with  the  very  blood  by  which  he  had  effected  their 
union,  go  between  the  two  parties,  as  a  middle-man,  or,  in  the 
capacity  of  an  ambassador,  and  as  a  herald  to  bear  tidings  ol 
war  or  peace,  with  the  same  blood  as  that  by  which  the  con- 
sciences of  those  who  were  included  in  the  provisions  of  the 
covenant,  being  sprinkled,  might  be  purged  from  dead  works 
and  sanctified  ;    with  the  very  blood,  which,  sprinkled  upon 


THE    PRIESTnOOD    OF   CHRIST.  41 

bimselt",  niiiiht  ulways  appear  in  tlie  si^lit  of  God  ;    and  with 
the  same  blood  as  that  by  which  all  thin<j;s  in  the  heavens 
might  be  sjn-iidvled  and  purified.     Through  the  intervention,  .^ 
therolbre,  of  this  blood,  another  covenant  was  contracted,  not 
one  of  works,  but  of  faith,  not  of  the  law,  but  of  grace,  not 
an  old,  ])ut  a  new  one — and  new,  nut  because  it  was  later  than 
the  lii'st,  but  because  it  M'as  never  to  be  abrogated  or  repealed; 
and  because  its  force  and  vigor  should  perpetually  endure. 
"  For  that  which  decajeth  and  waxeth-old,  is  ready  to  vanish 
away."     (Ileb.  viii,  13.)     If  such  a  covenant  as  is  described 
in  this  quotation  should  be  again  contracted,  in  the  several 
ages  which  succeed  each  other,  changes  ought  frequently  to 
occur  in  it ;  and,  all  former  covenants  being  rendered  obsolete, 
others  more  recent  ought  to  succeed.     But  it  was  necessary, 
at  length,  that  a  pause  should  occur  in  one  of  them,  and  that 
such  a  covenant  should  at  once  be  made  as  might  endure  for- 
ever.    It  was  also  to  be  ratified  with  blood.     But  how  was  it 
possible  to  be  confirmed  with  blood  of  greater  value  than  that 
of  the  High  Priest,  who  was  the  Son,  both  of  God  and  man  ? 
But  the  covenant  of  which  we  are  now  treating,  was  ratified 
with  that  blood  ;   it  was,  therefore,  a  new  one,  and  never  to 
be  annulled.     For  the  perpetual  presence  and  sight  of  such  a 
great  High  Priest,  sprinkled  with  his  own  blood,  will  not  suf-V 
fer  the  mind  of  his  Father  to  be  regardless  of  the  covenant 
ratified  by  it,  or  his  sacred  breast  to  be  moved  with  repentance. 
"With  what  other  blood  will  it  be  possible  for  the  consciences 
of  those  in  covenant  to  be  cleansed  and  sanctified  to  God,  if, 
after  having  become  parties  to  the  covenant  of  grace,  they 
pollute  themselves  with  any  crime  ?     "  There  remaineth  no 
more  sacrifice  for  sins,  if  any  man  have  trodden  imder  foot 
this  High  Priest,  and    counted  the  blood  of  the  covenant 
wherewith  he  was  sanctified,  an  unlioly  thing."     (Ileb.  x,  29.) 
The  covenant,  therefore,  which  has  been  concluded  by  the  in- 
tervention of  this  blood  and  this  High  Priest,  is  a  new  one, 
and  will  endure  iorever. 

2.  Tlie  SECOND  FRUIT  is  the  asking^  ohtaining^  and  appUcor 
tion  of  all  the  hles.sings  necessanj  to  those  v;ho  arc  in  covenant 
for  the  salvation  hoth  of  saul  and  hody.     For,  since  every  core- 


42  JAMES    AHMINIUS. 

nant  must  be  confirmed  by  certain  promises,  it  was  necessary 
tliat  this  also  should  have  its  blessings,  by  which  it  might  be 
sanctioned,  and  those  in  covenant  rendered  happy. 

(1.)  Among  tliose  blessings,  the  remission  of  sins  ^v^i  offers 
itself,  according  to  the  tenor  of  the  New  Covenant,  "  I  will  be 
merciful  to  their  unrighteousness,  and  their  sins  and  their 
iniquities  will  I  remember  no  more."  (Ileb.  viii,  12.)  But 
the  scripture  testifies,  that  Christ  has  asked  this  blessing  by 
his  blood,  when  it  says,  "  This  is  my  blood  of  the  Kew  Testa- 
ment, which  is  shed  for  many,  for  the  remission  of  sins." 
(Matt,  xxvi,  28.)  The  scripture  also  proves  his  having  obtained 
such  a  blessing  by  the  discharge  of  the  same  ofiice,  in  these 
words  :  "By  his  own  blood  Christ  entered  in  once  into  the 
holy  jjlace,  having  obtained  eternal  redemption  for  us." 
(Heb.  ix.  12.)  It  adds  its  testimony  to  the  application,  saying, 
"  In  Christ  we  have  eede^^iption  through  his  blood,  the  for- 
giveness of  sins,  according  to  the  riches  of  his  grace." 
(Ephes.  i,  T.) 

(2.)  This  necess«:ry  blessing  is  succeeded  by  adoption  into 
sojis  and  by  a  right  to  the  heavenly  inheritance  :     And  we 
owe  it  to  the  Priesthood  of  Christ,  that  this  blessing  was 
asked  and  obtained  for  us,  as  well  as  communicated  to  us. 
For  he  being  the  proper  and  only  begotten  Son  of  the  Father, 
and  the  sole  heir  of  all  his  Father's  blessings,  was  unwilling 
NU;o  enjoy  such  transcendent  benefits  alone,  and  desired  to  have 
/  co-heirs  and  partners,  whom  he  might  anoint  with  the  oil  of 
his  gladness,  and  might  receive  into  a  participation  of  that 
inheritance.     He  made  an  offering,  therefore,  of  his  soul  for 
sin,  that,  the  travail  of  his  soul  being  finished,  he  might  see 
his  seed  prolonged  in  their  days — the  seed  of  God  which  might 
come  into  a  participation  with  him  both  of  name  and  inheri- 
tance.    "  He  was  made  under  the  law,  to  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption  of 
SONS."     (Gal.  iv,  5.)     According  to  the  command  of  the  Fa- 
ther, he  asked,  that  the  Heathen  might  be  given  to  him  for 
an  inheritance.     By  these  acts,  therefore,  which  are  peculiar 
to  his  priesthood,  he  asked  for  this  right  of  adoption  in  behalf 
of  his  believing  people,  and  obtained  it  for  the  purpose  of  its 


TlIE   PRIESTHOOD   OF   CIIlilST. 


43 


beino;  oonimunicated  to  them,  nay,  in  fact,  he  himself  became 
the  donor.  "  For  to  as  many  as  believed  on  his  name  Christ 
gave  power  to  become  the  sons  of  God."  (John  i,  12.) 
Through  him  and  in  regard  to  him,  God  has  ado])ted  us  for 
sons,  who  are  beloved  in  him  the  Son  of  his  love.  He,  there- 
fore, is  the  sole  heir,  by  whose  death  the  inheritance  comes  to 
others;  which  circumstance  was  predicted  by  the  perfidious 
husbandmen,  (Mark  xii,  7,)  who,  being  Scribes  and  Pharisees, 
uttered  at  that  time  a  remarkable  truth,  although  they  were 
ignorant  of  such  a  great  mystery.  ^ 

(o.)  But  because  it  is  impossible  to  obtain  benefits  of  this 
magnitude  except  in  union  with  the  High  Priest  himself,  it 
was  expected  of  him  that  he  should  ask  and  obtain  the  gift  of 
the  Holy  Spikit,  the  bond  of  that  union,  and  should  pour  it 
out  on  his  own  people.  But  since  the  spirit  of  grace  is  the 
token  as  well  as  the  testimony  of  the  love  of  God  towards  us, 
and  the  earnest  of  our  inheritance,  Christ  could  not  ask  this 
great  gift  till  a  reconciliation  had  taken  place,  and  to  effect 
this  was  the  duty  of  the  priest.  When,  therefore,  this  recon- 
ciliation was  effected,  he  asked  of  his  Father  another  Comforter 
for  his  people,  and  his  request  was  gi-anted.  Being  elevated 
to  the  right  hand  of  God,  he  obtained  this  Paraclete  promised 
in  the  terms  of  the  sacerdotal  covenant ;  and,  when  he  had 
j)rocured  this  Spirit,  he  poured  it  out  in  a  most  copious  man- 
ner on  his  followers,  as  the  scripture  says,  "  Therefore,  being 
by  the  right  hand  of  God  exalted,  and  having  received  of  the 
Father  the  promise  of  the  Holy  Ghost,  he  hath  shed  forth  tliis^ 
which  ye  now  see  and  hear."     (Acts  ii,  33.) 

That  the  asking,  the  obtaining,  and  the  communication  of 
all  these  blessings,  have  flowed  from  the  functions  of  the 
priesthood,  God  has  testified  by  a  certain  seal  of  the  greatest 
sanctity,  when  he  constituted  Christ  the  Testator  of  these  very 
blessings,  which  office  embraces  conjointly  both  the  full  pos- 
session of  the  good  things  divised  as  legacies  in  the  "Will,  and 
absolute  authority  over  their  distribution. 

3.  Tlie  TOiKD  FRUIT  of  Christ's  administration  is  the  institu- 
tion of  a  new  jyricstliood  loth  eucharistic  and  regal,,  and  our 
sanctification  for  the  purpose  of  performing  its  duties  ;   for 


4:4:  JAMES    ARMINIUS. 

when  a  New  Covenant  was  concluded,  it  was  needful  to  insti- 
tute a  new  eucharistic  priesthood,  (because  the  old  one  had 
fallen  into  disuse,)  and  to  sanctify  priests  to  fulfil  its  duties. 

(1.)  Chi-ist,  by  his  own  priesthood,  completed  such  an  insti- 
tution ;  and  he  sanctified  us  by  a  discharge  of  its  functions. 
This  was  the  order  in  which  he  instituted  it :  Fikst,  he  con- 
stituted us  his  debtors,  and  as  bound  to  thanksgiving  on 
account  of  the  immense  benefits  procured  for  us  and  bestowed 
upon  us  by  his  priesthood.  Then  he  instructed  us  how  to 
oflfer  sacrifices  to  God,  our  souls  and  bodies  being  sanctified 
and  consecrated  by  the  sprinkling  of  his  blood  and  by  the 
unction  of  the  Holy  Spirit,  that,  if  they  were  oflfered  as  sacri- 
fices to  God,  they  might  meet  with  acceptance.  It  was  also 
his  care  to  have  an  altar  erected  in  heaven  before  the  throne 
of  grace,  which  being  sprinkled  with  his  own  blood  he  conse- 
crated to  God,  that  the  sacrifices  of  his  faithful  people,  being 
l^laced  upon  it,  might  continually  appear  before  the  face  of  the 
Majesty  of  heaven  and  in  presence  of  his  throne.  Lastly, 
he  placed  on  that  altar  an  eternal  and  never-ceasing  fire — the 
immeasurable  favor  of  God,  with  which  the  sacrifices  on  that 
altar  might  be  kindled  and  reduced  to  ashes. 

(2.)  But  it  was  also  necessary  that  priests  should  be  conse- 
crated :  the  act  of  consecration,  therefore,  was  performed  by 
Christ,  as  the  Great  High  Priest,  by  his  own  blood.  St.  John 
says,  in  the  Apocalypse,  "  He  hath  loved  us,  and  washed  us 
from  our  sins  in  his  own  blood,  and  hath  made  us  kings  and 
priests  unto  God  and  his  Father."  (i,  6.)  "Thou  hast 
redeemed  us  to  God  by  thy  blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation ;  and  hast  made  us  unto  our 
God  kings  and  priests."  (v,  10.)  ISTot  content  to  have  us 
joint-heirs  in  the  participation  of  his  inheritance,  he  willed 
that  we  should  likewise  partake  of  the  same  dignity  as  that 
which  he  enjoyed.  But  he  made  us  partners  with  him  of  that 
dignity  in  such  a  manner,  as  in  the  mean  time  alwaj's  to  retain 
within  himself  the  first  place,  "  as  Head  of  his  body  the 
Church,  the  first-born  among  many  brethren  and  the  Great 
High  Priest  who  presides  over  the  whole  of  the  House  of  God." 
To  Him,  we,  who  are  "  born  again,"  ought  to  deliver  our 


THE    PRIESTHOOD   OF   CHRIST.  45 

sacrifices,  that  by  liiin  they  may  be  further  offered  to  God, 
sprinkled  and  perfmned  with  the  grateful  odor  of  his  own 
expiatory  sacrifice,  and  may  thus  througli  him  be  rendered 
acceptal)le  to  the  Father.  Fey'  this  cause,  the  Apostle  says, 
"  By  him,  therefore,  let  us  offer  the  sacrifice  of  })raise  to  God 
continually,  that  ^^^,  the  fruit  of  our  li])S,  giving  thanks  to  his 
name.-'  (Ileb.  xiii,  15.)  We  are  indeed,  by  his  favor  "a 
holy  priesthood,  to  offer  up  spiritual  sacrifices ;  but  those 
sacrifices  are  rendered  "  acceptable  to  God,  only  by  Jesus 
Christ."  (1  Pet.  ii,  5.)  Not  only  was  it  his  ])leasure  that  we 
should  be  partakers  of  this  sacerdotal  dignity,  but  likewise  of 
the  eternity  attached  to  it,  that  we  also  might  execute  the 
office  of  the  priesthood  after  the  order  of  Melchizedec,  which 
by  a  sacred  oath  was  consecrated  to  immortality.  For  though, 
at  the  close  of  these  ages  of  time,  Christ  will  nut  any  longer 
perform  the  expiatory  part  of  the  priesthood,  yet  he  will  for- 
ever discharge  its  eucharistic  duties  in  our  favor.  These 
eucharistic  duties  we  shall  also  execute  in  him  and  through 
him,  unless,  in  the  midst  of  the  enjoyment  of  the  benefits 
received  by  us  from  him,  we  should  desire  our  memories  no 
longer  to  retain  the  recollection,  that  through  him  we  obtained 
those  blessings,  and  through  him  we  have  been  created  priests 
to  render  due  thanksgiving  to  God  the  chief  Donor  of  all. 
But,  since  we  are  not  able  to  offer  to  God,  so  long  as  we  remain 
in  this  mortal  body,  the  sacrifices  due  to  him,  excej)t  by  the 
strenuous  resistance  which  we  offer  to  Satan,  the  world,  sin, 
and  our  own  fiesli,  and  through  the  victory  which  we  obtain 
over  them,  (both  of  which  are  royal  acts,)  and  since,  after 
this  life,  we  shall  execute  the  sacerdotal  office,  being  elevated 
with  him  on  the  throne  of  his  Father,  and  having  all  our 
enemies  subdued  under  us,  he  hath  therefore  made  us  both 
kings  and  priests,  yea  "  a  royal  priesthood"  to  our  God,  that 
nothing  might  be  found  in  the  typical  priesthood  of  Melchize- 
dec, in  the  enjoyment  of  which  we  should  not  equally 
participate. 

4.  The  FOURTH  and  last  fruit  of  the  Priesthood  of  Christ, 
proposed  to  be  noticed  l)y  us,  is  tlie  act  of  hrincjhuj  to  God  all 
the  churchof  the  faithful  i  which  is  the  end  and  completion  of 


46  JAltfES   ARMINIUS. 

the  three  preceding  effects.  For  with  this  intent  the  covenant 
was  contracted  between  God  and  men ;  with  this  intent  the 
remission  of  sins,  the  adoption  of  sons,  and  the  Spirit  of  grace 
were  conferred  on  the  chnrch  ;  for  this  purpose  the  new  eucha- 
ristic  and  royal  priesthood  was  institute  J  ;  that,  being  made 
priests  and  kings,  all  the  covenant  people  might  be  brought 
to  their  God.  In  most  expressive  language  the  Apostle  Peter 
ascribes  this  effect  to  the  priesthood  of  Clirist,  in  these  words : 
"  For  Christ  also  hath  once  suffered  for  sins,  the  just  for  the 

unjust,  THAT    HE    MIGHT   BRING    US    TO    GoD."       (1    Pet.    lii,   18.) 

The  following  are  also  the  words  of  an  Apostle  concerning  the 
same  act  of  bringing  them  to  God  :  "  Then  cometli  the  end, 
when  he  shall  have  delivered  up  the  kingdom  to  God,  even  the 
Father."  (1  Cor.  xv,  24.)  In  Isaiah's  prophecy  it  is  said, 
"  Behold  I  and  the  children  whom  the  Lord  hath  given  me !" 
Let  these  words  be  considered  as  proceeding  out  of  the  mouth 
of  Christ,  when  he  is  bringing  his  children  and  addressing  the 
Father  ;  not  that  they  may  be  "  for  signs  and  for  wonders" 
to  the  people,  but  "  a  peculiar  treasure  to  the  Lord." 

Christ  will  therefore  bring  all  his  citltbch,  whom  he  hath 
redeemed  to  himself  by  his  own  blood,  that  they  may  receive, 
from  the  hands  of  the  Father  of  infinite  benignity,  the  heavenly 
inheritance  which  has  been  procured  by  his  death,  promised  in 
his  word,  and  sealed  by  the  Holy  Spirit,  and  may  enjoy  it 
forever.  He  will  bring  his  priests,  whom  sprinkled  with  his 
blood,  he  hath  sanfetitied  unto  God,  that  they  may  serve  him 
forever.  He  will  bring  his  Kings,  that  they  may  with  God 
possess  the  kingdom  forever  and  ever :  for  in  them,  by  the 
virtue  of  his  Holy  Spirit,  he  has  subdued  and  overcome  Satan 
the  Chief,  and  his  auxiliaries,  the  world,  sin,  and  their  own 
flesh,  yea,  and  "  death ''ftself,  the  last  enemy  that  shall  be 
destroyed." 

Christ  will  bring,  and  God  even  the  Father  will  receive. 
He  will  receive  the  church  of  Christ,  and  will  command  her 
as  "  the  bride,  the  Lamb's  wife,"  on  her  introduction  into  the 
celestial  bride-chamber,  to  celebrate  a  pei'iDetual  feast  with  the 
Lamb,  that  she  may  enjoy  the  most  complete  fruition  of  pleas- 
xa'Q  iu  the  presence  of  the  j;hroue  of  his  glory.    He  will  receive 


THE   PRIESTnOOD   OF   CHRIST.  47 

the  PRiEsis,  and  will  clothe  tliem  with  the  comely  and  beau- 
tiful ganneuts  of  perfect  holiness,  that  they  may  forever  and 
ever  sinjr  to  God  a  new  sono-  of  tha]dvsi;;ivin<j:.  And  then  he 
will  receive  the  Kings,  and  place  them  on  the  throne  of  his 
Majesty,  that  they  may  with  God  and  the  Lamb  obtain  the 
kinu:;dom  and  may  rule  and  rei^n  forever. 

Tiiese  are  the  fruits  and  benetits  which  Christ,  by  the  admin- 
istration of  his  priesthood,  hath  asked  and  obtained  for  us,  and 
communicated  to  us.     Their  dignity  is  undoubtedly  great,  and 
their  utility  immense.     For  what  could  occur  of  a  more  agreea- 
ble nature  to  those  who  are  "  alienated  from  the  life  of  God, 
and  strangers  to  the  covenants  of  promise,"  (Ephes.  ii,  12,) 
than  to  be  received  by  God  into  the  covenant  of  grace,  and  to 
be  reckoned  among  his  people  ?     A7hat  could  afford  greater 
pleasure  to  the  consciences  which  were  02;>])resscd  with  the  in- 
tolerable burden  of  their  sins,  and  tainting  under  the  weight  of 
the  wrath  of  God,  than  the  remission  and  pardon  of  all  their 
transgressions  ?     What  could  prove  more  acceptable  to  men, 
sons  of  the  accursed  earth,  and  to  those  who  are  devoted  to 
hell,  than  to  receive  from  God  the  adoption  of  sons,  and  to  bo 
written  in  heaven  ?     What  greater  pleasure  could  those  enjoy 
who  lie  under  the  dominion  of  Satan  and  the  tyranny  of  sin, 
than  a  freedom  from  such  a  state  of  most  horrid  and  miserable 
servitude,  and  a  restoration  to  true  liberty  ?     What  more  glo- 
rious than  to  be  admitted  into  a  participation  of  the  Priesthood 
and  of  the  Monarchy,  to  be  consecrated  priests  and  kings  to 
God,  even  ro>/al  priests  and  priestly  kings  ?    And,  lastly, 
what  could  be  more  desirable  than  to  be  brought  to  God,  the 
Chief  Good  and  the  Fountain  of  all  happiness,  that,  in  a  beau- 
tiful and  glorious  state,  we  may  spend   with  him  a  whole 
eternity  ? 

This  priesthood  was  ipiposed  by  God  himself,  "  with  whom 
we  have  to  d<i,"  on  Christ  Jesus — the  Son  of  God  and  the 
Son  of  man,  our  first-born  brother,  formerly  encompassed 
about  with  infirmities,  tempted  in  all  things,  merciful,  holy, 
faithful,  undefiled,  and  separate  from  sinners ;  and  its  imposi- 
tion was  accompanied  by  a  sacred  oath,  which  it  is  not  lawful 
to  revoke.    Let  us,  therefore,  rely  with  assm'cd  faith  on  this 


48  JAMES  ARMmnis. 

priestliood  of  Christ,  entertaining  no  donbt  that  God  hatli  rati- 
fied and  confirmed,  is  now  ratifying  and  confirming,  and  will 
forever  ratify  and  confirm  all  those  things  which  liave  been 
accomplished,  are  now  accomplishing,  and  will  continue  even 
to  the  consummation  of  this  dispensation  to  be  accomplished, 
on  our  account,  by  a  High  Priest  taken  from  among  ourselves, 
and  pUiced  in  the  Divine  presence,  having  received  in  our  be- 
half an  appointment  from  God,  who  himself  chose  him  to  that 
office. 

Since  the  same  christhath  by  the  administration  of  his  own 
priesthood  obtained  a  perpetual  expiation  and  jjurgation  of 
our  sins,  and  eternal  redemption,  and  hath  erected  a  throne  of 
grace  for  us  in  heaven,  "  let  us  draw  near  [to  this  throne  of 
grace]  with  a  true  heart  and  in  full  assurance  of  faith,  having 
our  hearts  sprinkled  from  an  evil  conscience,"  (Ileb.  x,  22,) 
"and  our  conscience  purged  from  dead  works,"  (ix,  1-i,)  assu- 
redly concluding  "  that  we  shall  obtain  mercy,  and  find  grace 
to  help  in  time  of  need."    (iv,  16.) 

Lastly.  Since,  by  the  administration  of  this  priesthood,  so 
many  and  such  excellent  benefits  have  been  obtained  and  pre- 
pared for  us,  of  which  we  have  already  received  a  part  as  "  the 
first-fruits,"  and  since  we  expect  to  reap  in  heaven  the  choicest 
part  of  these  benefits,  and  the  whole  of  them  in  the  mass,  and 
that  most  complete — what  shall  we  render  to  our  God  for  such 
a  transcendent  dignity?  what  thanks  shall  we  oft'er  to  Christ 
who  is  both  our  High  Priest  and  the  Lamb  ?  "  We  will  take 
the  cup  of  salvation,  and  call  upon  the  name  of  the  Lord." 
We  will  ofler  to  God  "  the  calves  of  our  lips,"  and  will  "  pre- 
sent to  him  our  bodies,  souls,  and  spirits,  a  living  sacrifice,  holy 
and  acceptable."  (E.om.  xii,  1.)  Even  while  remaining  in 
these  lower  regions,  we  will  sing,  with  the  four  and  twenty 
elders  that  stand  around  the  throne,  this  heavenly  song  to  the 
God  and  Father  of  all :  '^Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honor,  and  power.  For  thou  hast  created  all  things, 
and  for  thy  pleasure  they  are  and  were  created."  (Rev.  iv, 
11.)  To  Christ  our  High  Priest  and  the  Lamb,  we  will,  with 
the  same  elders,  chant  the  new  song,  saying,  "  Thou  art  wor- 
thy to  take  the  book,  and  to  open  the  seals  thereof :   for  thou 


TIIK    rRn:STHOOD    OF    CHRIST.  49 

wast  slain,  and  hast  rclcenied  us  to  Gud  ])y  thy  Wood  out  of 
evciy  kindivd,  and  tongue,  and  people,  and  nation  ;  and  hast 
made  us  unto  our  God  kings  and  priests  :  and  we  shall  reign 
on  the  earth."  (v,  10.)  Unto  both  of  them  together  we  will 
unite  with  every  creature  in  singing,  "  Blessing,  and  honor, 

AND  GLORY,  AND  MIGHT  EE  TO  IIllVI  WHO  SIITETH  UPON  THE  THRONE, 
AND  INTO  THE  LaMB  FOREVER  AND  EVER."       I  havC  finished. 

After  the  Academic  x\ct  of  his  promotion  to  a  Doctor's  de- 
g^ree  was  completed,  Arminius,  according  to  the  custom  at 
Leyden,  which  still  obtains  in  many  XTnivcrsities,  briefly  ad- 
dressed the  same  audience  in  the  following  manner: 

Since  the  countenance  necessary  for  the  commencement  of 
every  prosperous  action  proceeds  from  God,  it  is  projier  that 
in  him  also  everyone  of  our  actions  should  terminate.  Since, 
therefore,  his  Divine  clemency  and  benignity  have  hitherto  re- 
garded us  in  a  favorable  light,  and  have  granted  to  this  our 
act  the  desired  success,  let  us  render  thanks  to  Hbi  for  such  a 
great  display  of  his  benevolence,  and  utter  praise  to  his  holy 
name. 

"  O  thou  Omnipotent  and  Merciful  God,  the  Fatlier  of  our 
Lord  Jesus  Christ,  we  give  thaidvs  to  thee  for  thine  intinite  ben- 
efits conferred  upon  us  miserable  sinners.  But  we  would 
first  praise  thee  for  having  willed  that  thy  Son  Jesus  Christ 
should  be  the  victim  and  the  price  of  redemption  for  our  sins ; 
that  thou  hast  out  of  the  whole  human  race  collected  for  thy- 
self a  church  by  thy  word  and  Holy  Spirit;  that  thou  hast 
snatched  us  also  from  the  kingdom  of  darkness  and  of  Satan, 
and  hast  translated  us  into  the  kingdom  of  light  and  of  thy 
Son ;  that  thou  hast  called  Holland,  our  pleasant  and  delight- 
ful country,  to  know  and  confess  thy  Son  and  to  enjoy  com- 
munion with  him  ;  that  thou  hast  hitherto  preserved  this  our 
native  land  in  safety  against  the  machinations  and  assaults  of 
a  very  powei-fid  adversary ;  that  thou  hast  instituted,  in  our 
renowned  city,  this  university  as  a  seminary  of  true  wisdom, 
piety  and  righteousness ;  and  that  thou  hast  to  this  hour  ac- 
companied these  scholastic  exercises  with  thy  favor.  "We  in- 
treat  thee,  O  holy  and  indulgent  God,  that  thou  wouldst  for- 

4  VOL.  I. 


50  JAMES    AEMINIUS. 

ever  continue  to  us  these  benefits  ;  and  do  not  suffer  us,  by 
our  ingratitude,  to  deserve  at  thy  hands,  to  be  dej)rived  of 
them.  But  be  pleased  rather  to  increase  them,  and  to  con- 
firm the  work  which  thou  hast  begun.  Cause  us  always  to  re- 
flect with  retentive  minds 'on  these  things,  and  to  utter  eter- 
nal praises  to  thy  most  holy  j:ame  on  account  of  them,  through 
our  Lord  Jesus  Christ.     Amen." 

I  thank  you.  Doctor  Francis  Gomarus,  and  am  grateful  to 
you,  most  illustrious  man  and  very  learned  promoter,  for  this 
great  privilege  with  which  you  have  invested  one  who  is  un- 
deserving of  it.  I  promise  at  all  times  to  acknowledge  with  a 
grateful  mind  this  favor,  and  to  strive  that  you  may  never  have 
just  cause  to  repent  of  having  conferred  this  honor  upon  me. 

To  you  also,  most  noble  Lord  Rector,  and  to  the  very  hon- 
orable the  Senate  of  the  University,  (unless  I  should  desire  to 
defile  myself  with  the  crime  of  an  ungrateful  spirit,)  I  owe 
greater  thanks  than  I  am  able  to  express,  for  the  honorable, 
judgment  which  you  have  formed  concerning  me,  and  for  yom' 
liberal  testimony,  which  by  no  deed  of  mine  have  I  ever  de- 
served. But  I  promise  and  bind  myself  to  exert  my  powers 
to  the  utmost,  that  I  may  not  at  any  time  be  found  to  be  en- 
tirely unworthy  of  it.  If  I  thus  exert  myself,  I  know  that  you 
will  accept  it  as  a  payment  in  full  of  all  the  debt  of  gratitude 
which  you  have  a  right  to  demand. 

I  now  address  you,  most  noble,  honorable  and  famous  men,  to 
all  and  to  each  of  whom  I  confess  myself  to  be  greatly  indebted 
for  your  continued  and  liberal  benevolence  towards  me,  which 
you  have  abundantly  demonstrated  by  your  wish  to  honor  this 
our  act  with  yom'  most  noble,  honorable,  famous  and  worthy 
presence.  I  would  promise  to  make  you  a  requital  at  some 
future  period,  did  not  the  feebleness  of  my  powers  shrink  from 
the  magnitude  of  the  undertaking  implied  in  that  expression, 
and  did  not  the  eminence  of  your  stations  repress  the  attempt. 

In  the  duty  of  returning  thanks  which  I  am  now  discharg- 
ing, I  must  not  omit  you,  most  noble  and  studious  youths  : 
For  I  owe  this  acknowledgment  to  your  partial  and  kind  in- 
clination to  me,  of  which  you  have  given  a  sufiiciently  exuber- 


TITE   PRIESTnOOD   OF   CHRIST.  51 

ant  declaration  in  your  honorable  appearance  and  modest 
demeanor  while  you  have  been  present  at  this  our  act.  I 
give  my  promise  and  solemn  undertaking,  that  if  an  occa- 
sion hereafter  offer  itself  in  which  I  can  render  myself  service- 
able to  you,  I  will  endeavor  in  every  capacity  to  compensate 
you  for  this  your  kind  partiality.  The  occurrence  of  such  an 
opportunity  is  at  once  the  object  of  my  hopes  and  my  wishes. 


ORATION  II. 


THE  OBJECT  OF  THEOLOGY. 

The  folloicing  three  Orations  were  delivered  as  introductory  to  the  author  s  first 
Course  of  Lectures  on  Divinity,  at  Leydeii,  near  the  close  of  1603. 


To  ALiSnGHTT  God  alone  belong  the  inherent  and  absolute 
right,  will,  and  power  of  determining  concerning  us.  Since, 
therefore,  it  has  pleased  him  to  call  me,  his  unworthy  servant, 
from  the  ecclesiastical  functions  which  I  have  for  some  years 
discharged  in  the  Church  of  his  Son  in  the  populous  city  of 
Amsterdam,  and  to  give  me  the  appointment  of  the  Theologi- 
cal Professorship  in  this  most  celebrated  University,  I  account- 
ed it  my  duty,  not  to  manifest  too  much  reluctance  to  this  voca- 
tion, although  I  was  well  acquainted  with  my  incapacity  for 
such  an  office,  which  with  the  greatest  willingness  and  sincer- 
ity I  then  confessed  and  must  still  acknowledge.  Indeed,  the 
consciousness  of  my  own  insufficiency  operated  as  a  persuasive 
to  me  not  to  listen  to  this  vocation  ;  of  which  fact  I  can  cite  as 
a  witness  that  God  who  is  both  the  Inspector  and  the  Judge 
of  my  conscience.  Of  this  consciousness  of  my  own  insuffi- 
ciency, several  persons  of  great  j^robity  and  learning  are  also 
witnesses  ;  for  they  were  the  cause  of  my  engaging  in  this  office, 
provided  it  were  offered  to  me  in  a  legitimate  order  and  man- 
ner. But  as  they  suggested,  and  as  experience  itself  had  fre- 
quently taught  me,  that  it  is  a  dangerous  thing  to  adhere  to  one's 
own  judgment  with  pertinacity,  and  to  pay  too  much  regard  to 


THE   OB.TECT   OF   THEOLOGY.  58 

the  opinion  which  wc  entcrtuin  of  ourselves,  because  almost  all 
of  us  have  little  discernment  in  those  matters  which  concern 
oui-selves,  I  suffered  myself  to  be  induced  by  the  authority  of  K^ 
their  judgment  to  enter  upon  this  difficult  and  burdensome 
province,  Avhich  may  God  enable  me  to  commence  with  tokens 
of  his  Divine  approbation  and  under  his  propitious  auspices. 

Altliouo-h  I  am  beyond  measure  cast  down  and  almost  shud- 
der with  fear,  solely  at  the  anticipation  of  this  office  and  its 
duties,  yet  I  can  scarcely  indulge  in  a  doubt  of  Divine  appro- 
val and  support  when  my  mind  attentively  considers,  what  are 
the  causes  on  account  of  which  this  vocation  was  appointed, 
the  manner  in  which  it  is  committed  to  execution,  and  the 
means  and  plans  by  which  it  is  brought  to  a  conclusion.  From 
all  these  considerations,  I  feel  a  persuasion  that  it  has  been 
Divinely  instituted  and  brouglit  to  perfection. 

For  this  cause  I  entertain  an  assured  hope  of  the  perpetual 
presence  of  Divine  assistance  ;  and,  witli  due  humility  of  mind, 
I  venture  in  God's  holy  name  to  take  this  charge  upon  me  and 
to  enter  upon  its  duties.  I  most  earnestly  beseech  all  and 
each  of  you,  and  if  the  benevolence  which  to  the  present  time 
you  have  expressed  towards  me  by  many  and  most  signal  to- 
kens will  allow  such  a  liberty,  I  implore,  nay,  (so  pressing  is 
my  present  necessity,)  I  solemnly  conjure  you,  to  unite  with 
me  in  ardent  wishes  and  fervent  intercessions  before  God,  the 
Fatlier  of  lights,  that,  ready  as  I  am  out  of  pure  affection  to 
contribute  to  your  profit,  he  may  be  pleased  graciously  to  sup- 
ply his  servant  wath  the  gifts  M-hich  are  necessary  to  the  prop- 
er discharge  of  these  functions,  and  to  bestow  upon  me  his 
benevolent  favor,  guidance  and  protection,  through  the  whole 
coui-se  of  this  vocation. 

But  it  appears  to  me,  that  I  shall  be  acting  to  some  good 
purpose,  if,  at  the  commencement  of  my  office,  I  offer  some 
general  remarks  on  Sacred  Theology,  by  way  of  preface,  and 
enter  into  an  explanation  of  its  extent,  dignity  and  excellence. 
This  discourse  will  serve  yet  more  and  more  to  incite  the  minds 
of  students,  who  profess  themselves  dedicated  to  the  service  of 
this  Divine  wisdom,  fearlessly  to  proceed  in  the  career  upon 
which  they  have  entered,  diligently  to  urge  on  their  progress, 


64  JAMES  AEMmros. 

and  to  keep  up  an  unnceasing  contest  till  they  arrive  at  its  ter- 
mination. Thus  may  they  hereafter  become  the  instruments 
of  God  unto  salvation  in  the  Church  of  his  Saints,  qualified 
and  fitted  for  the  sanctification  of  his  divine  name,  and  formed 
''''for  the  edifying  of  the  hody  of  CJirist^''  in  the  Spirit. 
When  I  have  efiected  this  design,  I  shall  think,  with  Socrates, 
that  in  such  an  entrance  on  my  duties  I  have  discharged  no  in- 
considerable part  of  them  to  some  good  effect.  For  that  wisest 
of  the  Gentiles  was  accustomed  to  say,  that  he  had  properly 
accomplished  his  duty  of  teaching,  when  he  had  once  commu- 
nicated an  impulse  to  the  minds  of  his  hearers  and  had  inspi- 
red them  with  an  ardent  desire  of  learning.  Nor  did  he  make 
this  remark  without  reason.  For,  to  a  willing  man,  nothing 
is  difiicult,  especially  when  God  has  promised  the  clearest  rev- 
elation of  his  secrets  to  those  "  who  shall  meditate  in  his  law 
day  and  nighty  (Psalm  i,  2.)  In  such  a  manner  does  this 
promise  of  God  act,  that,  on  those  matters  which  far  sm'pass 
the  capacity  of  the  human  mind,  we  may  adopt  the  expression 
of  Isocrates,  "  If  thou  be  desirous  of  receiving  instruction,  thou 
shalt  learn  many  things." 

This  explanation  will  be  of  no  small  service  to  myself.  For 
in  the  very  earnest  recommendation  of  this  study  which  I  give 
to  others,  I  prescribe  to  myself  a  law  and  rule  by  which  I 
ought  to  walk  in  its  profession  ;  and  an  additional  necessity  is 
thus  imjiosed  %qi\  me  of  conducting  myself  in  my  new  office 
with  holiness  and  modesty,  and  in  all  good  conscience ;  that, 
in  case  I  should  afterwards  turn  aside  from  the  right  path, 
(which  may  our  gracious  God  prevent,)  such  a  solemn  recom- 
mendation of  this  study  may  be  cast  in  my  face  to  my  shame. 

In  the  discussion  of  this  subject,  I  do  not  think  it  necessary 
to  utter  any  protestation  before  jDrofessors  most  learned  in  Ju- 
risprudence, most  skillful  in  Medicine,  most  subtile  in  Philoso- 
phy, and  most  erudite  in  the  languages.  Before  such  learned 
persons  I  have  no  need  to  enter  into  any  protestation,  for  the 
purpose  of  removing  from  myself  a  suspicion  of  wishing  to 
bring  into  neglect  or  contempt  that  particular  study  which 
each  of  them  cultivates.  For  to  every  kind  of  study  in  the 
most  noble  theatre  of  the  sciences,  I  assign,  as  it  becomes  me,, 


THE   OBJECT   OF  THEOLOGY.  55 

its  due  place,  and  that  an  honorable  one ;  and  each  being  con- 
tent with  its  subordinate  station,  all  of  them  with  the  greatest  ^ — 
willingness  concede  the  presidents  throne  to  tuat  science  of 

WHICH    I    AM    NOW    TKEATINO. 

I  shall  adopt  that  plain  and  simple  species  of  oratory  which, 
according  to  Uripides,  belongs  j^eculiarly  to  truth.  I  am  not 
ignorant  that  some  resemblance  and  relation  ought  to  exist  be- 
tween an  oration  and  the  s'ubjects  that  are  discussed  in  it ;  and 
therefore,  that  a  certain  divine  method  of  speech  is  required 
when  we  attempt  to  speak  on  divine  things  according  to  their 
dignity.  But  I  choose  plainness  and  simplicity,  because  The- 
ology needs  no  ornament,  but  is  content  to  be  taught,  and  be- 
cause it  is  out  of  my  power  to  make  an  effort  towards  acqui- 
ring a  style  that  may  be  in  any  degree  worthy  of  such  a  subject. 

In  discussing  the  dignity  and  excellence  of  sacred  Theology, 
I  shall  briefly  confine  it  within  four  titles.  In  imitation  of  the 
method  which  obtains  in  human  sciences,  that  are  estimated 
according  to  the  excellence  of  their  object,  their  author,  and 
their  end,  and  of  the  importance  of  the  reasons  by  which  each 
of  them  is  supported — I  shall  follow  the  same  plan,  speaking, 
Jlrst^  of  THE  OBJECT  of  Thcology,  then  of  its  author,  afterwards 
of  its  end,  and  lastly^  of  its  certainty. 

I  pray  God,  that  the  grace  of  his  Holy  Spirit  may  be  pres- 
ent M'ith  me  while  I  am  speaking ;  and  that  he  would  be  plea- 
sed to  direct  my  mind,  mouth  and  tongue,  in  such  a  manner 
as  to  enable  me  to  advance  those  truths  which  are  holy,  worthy 
of  our  God,  and  salutary  to  you  his  creatures,  to  the  glory  of  his 
name  and  fur  the  edification  of  his  Church. 

I  entreat  you  also,  my  most  illustrious  and  polite  hearere, 
kindly  to  grant  me  your  attention  for  a  short  time  while  I  en- 
deavor to  explain  matters  of  the  greatest  importance ;  and 
while  3'our  observation  is  directed  to  the  subject  in  which  I 
shall  exercise  myself,  you  will  have  the  goodness  to  regard 
it,  rather  than  any  presumed  skill  in  my  manner  of  treat- 
ing it. 

The  nature  of  his  great  subject  requires  us,  at  this  hour  es- 
pecially, to  direct  our  attention,  in  the  first  instance,  to  the 
OBJECT  of  Theology.    For  the  objects  of  sciences  are  so  inti- 


56  JAilES   AEMINIUS. 

mately  related,  and  so  essential  to  tliem,  as  to  give  them  their 
appellations. 

But  God  is  himself  the  object  of  Theology.  The  very  term 
indicates  as  much  :  for  Tiikology  signifies  a  discourse  or  rea- 
soning concerning  God.  This  is  likewise  indicated  by  the  de- 
finition which  the  Apostle  gives  of  this  science,  when  he  de- 
scribes it  as  "  the  truth  which  is  after  godliness.''''  (Titus  i, 
1.)  The  Greek  word  here  used  for  godliness.,  is  suCs/Ssia  sig- 
nifying a  worship)  due  to  God  alone.,  which  the  Apostle  shews 
in  a  manner  of  greater  clearness,  when  he  calls  this  piety  by 
the  more  exact  term  ^£o(r£,3sia.*  All  other  sciences  have 
their  objects,  noble  indeed,  and  worthy  to  engage  the  notice 
of  the  human  mind,  and  in  the  contemplation  of  which  much 
time,  leisure  and  diligence  may  be  profitably  occupied.  In 
^General  Metaphysics.,  the  object  of  study  is,  "  being  in  refer- 
ence to  its  being ;"  Particular  Metaphysics  have  for  their  ob- 
jects "  intelligence  and  minds  separated  and  removed  from 
mortal  contagion."  Physics  are  applied  to  "  bodies,  as  hav- 
ing the  principle  of  motion  in  themselves."  The  Mathemat- 
ics have  "  relation  to  quantities."  Medicine  exercises  itself 
with  "  the  human  body,  in  relation  to  its  capacity  of  health 
and  soundness."  Jarisprudence  has  a  reference  to  "justice, 
in  relation  to  human  society."  Ethics.,  to  "the  virtues." 
Economics^  to  "  the  government  of  a  family  ;"  and  Politics^ 
— to  "  state  affairs."  But  all  these  sciences  are  appointed  in  sub- 
ordination to  God ;  from  him  also  they  derive  their  origin. 
They  are  dependent  on  him  alone ;  and,  in  return,  they  move 
back  again,  and  unto  him  is  their  natural  re-action.  This  sci- 
j  once  is  the  only  one  which  occupies  itself  about  the  Being  of 
♦:  beings  and  the  Cause  of  causes,  the  principle  of  nature,  and 
:  that  of  grace  existing  in  nature,  and  by  which  nature  is  assist- 
'  ed  and  surrounded.  This  object,  therefore,  is  the  most  worthy 
and  dignified  of  all,  and  full  of  adorable  majesty.  It  tar  ex- 
cels all  the  rest ;  because  it  is  not  lawful  for  any  one,  however 
well  and  accurately  he  may  be  instructed  in  the  knowledge  of 
all  the  sciences,  to  glory  in  the  least  on  this  account ;  and  be- 

*  1  Tim.  ii,  10,  ^'■professing  to  render  religious  adoration  to  (rod.'" 


THE   OBJECT   OF   THEOLOGY.  57 

cause  every  one  that  has  obtained  a  knowledge  of  this  science 
oidy,  may  on  solid  grounds  and  in  reality  glory  in  it.  For 
God  himself  has  forbidden  the  former  species  of  boasting, 
while  he  commands  the  latter.  Ilis  words  by  the  prophet 
Jeremiah,  are  "  Let  not  the  wise  man  glory  in  his  wisdom  /  NC 
hut  let  Mm  that  (jlorieth  (jlory  in  this^  that  he  understandeth 
andhnoweth  mer     (ix,  23,  2J:.) 

l>ut  let  us  consider  the  conditions  that  are  generally  em- 
ployed to  commend  the  object  of  any  science.  That  object 
is  most  excellent  (1.)  which  is  in  itself  the  hest  and  the  great-  W 
eM,  and  immntaUe  ^  (2.)  which,  in  relation  to  the  mind,  is 
m/)st  lucid  and  clear^  and  most  easily  proposed  and  unfolded  ^ 
to  the  view  of  the  mental  powers  ;  and  (3.)  which  is  likewise 
able,  by  its  action  on  the  mind,  completely  to  fill  it^  and  to 
satisfy  its  infinite  desires.  These  three  conditions  are  in  the 
highest  degree  discovered  in  God,  and  in  him  alone,  who  is 
the  subject  of  theological  study. 

1.  He  is  the  hest  heing  j  he  is  the  first  and  chief  good,  and 
goodness  itself;  he  alone  is  good,  as  good  as  goodness  itself;  as 
ready  to  connuunicate,  as  it  is  possible  for  him  to  be  commimi- 
cated  :  his  liberality  is  only  equaled  by  the  boundless  treasures 
which  he  possesses,  both  of  which  are  infinite  and  restricted 
only  by  the  capacity  of  the  recipient,  which  he  appoints  as  a 
limit  and  measure  to  the  goodness  of  his  nature  and  to  the 
communication  of  himself.  lie  is  the  greatest  Being .^  and  the 
only  great  One  ;  for  he  is  able  to  subdue  to  his  sway  even  no- 
thing itself,  that  it  may  become  capable  of  divine  good  by  the 
communication  of  himself,  "//d  calleth  those  things  which 
BE  not,  «-9  though  they  were^''  (Rom.  iv,  17,)  and  in  that  m^an- 
ner,  by  his  word,  he  places  them  in  the  number  of  beings, 
although  it  is  out  of  darkness  that  they  have  received  his  com- 
mands to  emerge  and  to  come  into  existence.  "Ael  nations 
hefore  him  are  as  nothing,  tJie  inhahitants  thereof  are  as 
grasshoppers^  and  the  princes  nothing."  (Isa.  xl,  17,  22,  23.) 
The  whole  of  this  system  of  heaven  and  earth  appeal's  scarce- 
ly ecpial  to  a  point  "before  him,  whose  centre  is  every  where, 
but  whose  circumference  is  no  where."  He  is  immutahle^  al- 
ways the  same,  and  endureth  forever  ;    "  his  years  have  no 


58  JAMES    AEMmiUS. 

endP     (Ps.  cii.)    Nothing  can  be  added  to  liim,  and  nothing 
can  be  taken  from  him  ;  with  him  "  is  no  variableness^  neither 
shadow  of  turning.''''     (James  i,  17.)     Whatsoever  obtains 
stability  for  a  single  moment,  borrows  it  from  him,  and  re- 
ceives it  of  mere  grace.     Pleasant,  therefore,  and   most  de- 
lightful is  it  to  contemplate  him,  on  account  of  his  goodness ; 
--JLjit  is  glorious  in  consideration  of  his  greatness  ;  and  it  is  sure, 
'     in  reference  to  his  immutability. 
*  2.  Jle  is  most  resj)lendent  and  bright ;  he  is  light  itself,  and 

"^  becomes  an  object  of  most  obvious  perception  to  the  mind, 
according  to  this  expression  of  the  apostle,  "  that  they  shoidd 
seek  the  Lord.,  if  haply  they  might  feel  after  him.,  and  find 
him.,  though  he  he  not  far  from  every  one  of  us  •  for  in  him 
we  live.,  and  move.,  and  have  our  being  /  for  we  are  also  his 
offs2)ring :''''  (Acts  xvii,  27,  28.)  And  according  to  another 
passage,  ''''God  left  not  himself  without  witness.,  in  that  he 
did  good.,  and  gave  us  rain  from  heaven.,  and  fruitful  sea- 
sons., filling  our  hearts  with  food  and  gladnessP  (Acts  xiv, 
17.)  Being  supported  by  these  true  sayings,  I  venture  to  as- 
r^sert,  that  nothing  can  be  seen  or  truly  known  in  any  object, 
'  except  in  it  we  have  previously  seen  and  known  God  himself. 
In  the  first  place  he  is  called  "  Being  itself,"  because  he 
offers  himself  to  the  understanding  as  an  object  of  knowledge. 
But  all  beings,  both  visible  and  invisible,  corporeal  and  incor- 
j)oreal,  proclaim  aloud  that  they  have  derived  the  beginning  of 
their  essence  and  condition  from  some  other  than  themselves, 
and  that  they  have  not  their  own  proper  existence  till  they 
have  it  from  another.  All  of  them  utter  speech,  according  to 
the  saying  of  the  Eoyal  Prophet :  ''''The  heavens  declare  the 
glory  of  God.,  and  the  firmament  showeth  his  handy-ioorlir 
Psalm  xix,  1.)  That  is,  the  firmament  sounds  aloud  as  with 
a  trumpet,  and  proclaims,  that  it  is  '•Hhe  worh  of  the  right 
hand  of  the  Most  Highr  Among  created  objects,  you  may 
discover  many  tokens  indicating  "  that  they  derive  from  some 
other  source  whatever  they  themselves  possess,"  more  strongly 
than  "  that  they  have  an  existence  in  the  number  and  scale  of 
beings."  Nor  is  this  matter  of  wonder,  since  they  are  always 
nearer  to  nothing  than  to  their  Creator,  from  whom  they  are 


TUE   OBJECT   OF   THEOLOGY.  69 

removed  to  a  distance  that  is  infinite,  and  separated  by  infi- 
nite space :  while,  by  properties  that  are  only  finite,  they  are 
distinguislied  from  nothing,  the  primeval  womb  from  whence 
they  sprung,  and  into  which  they  may  fall  back  again ;  but 
they  can  never  be  raised  to  a  divine  equality  with  God  their 
maker.  Therefore,  it  was  rightly  spoken  by  the  ancient- 
heathens, 

"  Of  Jove  all  tilings  arc  fiill." 

3.  lie  alone  can  completely  fill  the  mind,  and  sat'n^fy  its 
{pthei^Hse)  insatiable  desires.  For  he  is  infinite  in  his  essence, 
his  wisdom,  power,  and  goodness.  He  is  the  first  and  chief 
verity,  and  truth  itself  in  the  abstract.  But  the  human  mind 
is  finite  in  nature,  the  substance  of  which  it  is  formed  ;  and 
only  in  this  view  is  it  a  partaker  of  infinity — because  it  ap- 
prehends Infinite  Being  and  the  Chief  Truth,  although  it  is 
incapable  of  comprehending  them.  David,  therefore,  in  au 
exclamation  of  joyful  self-gratulation,  openly  confesses,  that 
he  was  content  with  the  possession  of  God  alone,  who  by 
means  of  knowledge  and  love  is  possessed  by  his  creatures. 
These  are  his  words  :  ^''Whom  have  I  in  Jieaven  hut  tJieef 
cmd  there  is  none  upon  earth  that  I  desire  heside  thee.''"'  (Ps. 
Ixxiii,  25.) 

K  thou  be  acquainted  with  all  other  things,  and  yet  remain 
in  a  state  of  ignorance  with  regard  to  him  alone,  thou  art  al- 
ways wandering  beyond  the  proper  pdint,  and  thy  restless 
love  of  knowledge  increases  in  the  proportion  in  which  knowl- 
edge itself  is  increased.  The  man  who  knows  only  God,  and 
who  is  ignorant  of  all  things  else,  remains  in  peace  and  tran- 
quility, and,  (like  one  that  has  found  "  a  pearl  of  great  price  ^"^ 
although  in  the  jturchase  of  it  he  may  have  expended  the 
whole  of  his  substance,)  he  congratulates  himself  and  greatly 
triumphs.  This  lustre  or  brightness  of  the  object  is  the  cause 
why  an  investigation  into  it,  or  an  inquiry  after  it,  is  never 
instituted  without  obtaining  it;  and,  (such  is  its  fulness,)  when 
it  has  once  been  found,  the  discovery  of  it  is  always  attended, 
with  abundant  profit. 

But  we  must  consider  this  object  more  strictly  ;  for  we  treat 


60  JAIVIES    AEMINniS. 

of  it  in  reference  to  its  being  the  object  of  our  theology,  ac- 
cording to  which  we  have  a  knowledge  of  God  in  this  life. 
We  mnst  therefore  clothe  it  in  a  certain  mode,  and  invest  it 
in  a  formal  manner,  as  the  logical  phrase  is  ;  and  thus  place 
it  as  a  foundation  to  our  knowledge. 

Three  CoNsroERATioNS  of  this  matter  offer  themselves  to 
our  notice :  The  first  is,  that  we  cannot  receive  this  object 
in  the  infinity  of  its  nature  ;  our  necessity,  therefore,  requires 
it  to»be  proposed  in  a  manner  that  is  accommodated  to  our  ca- 
pacity. The  SEcoxD  is,  that  it  is  not  proper,  in  the  first  mo- 
ment of  revelation,  for  such  a  large  measure  to  be  disclosed 
and  manifested  bj  the  light  of  grace,  as  may  be  received  into 
the  human  mind  when  it  is  illuminated  by  the  light  of  glory, 
and,  (by  that  process,)  enlarged  to  a  greater  capacity  :  for  by 
a  right  use  of  the  knowledge  of  grace,  we  must  proceed  up- 
wards, (by  the  rule  of  divine  righteousness,)  to  the  more  sub- 
lime knowledge  of  glory,  according  to  that  saying,  "Jo  him 
that  hath  shall  he  giveny  The  third  is,  that  this  object  is 
not  laid  before  our  theology  merely  to  be  known,  but,  when 
known,  to  be  worshiped.  For  the  Theology  which  belongs  to 
this  world,  is  pr actio ajl  and  through  faith :  Theoretical 
1^  Theology  belongs  to  the  other  worlds  and  consists  of  pure 
and  unclouded  vision,  according  to  the  expression  of  tfee  apos- 
tle, "  We  walk  hy  faith,  and  not  hy  sight  f  (2  Cor.  v,  7,)  and 
that  of  another  apostle,  '"''Then  shall  ice  he  like  him,  for  we 
shall  see  Mm  as  he  isP  (1  John  iii,  2.)  For  this  reason,  we 
must  clothe  the  object  of  our  theology  in  such  a  manner  as 
may  enable  it  to  incline  us  to  worship  God,  and  fully  to  per- 
suade and  win  us  over  to  that  practice. 

This  last  design  is  the  line  and  rule  of  this  formal  rela- 
tion according  to  which  God  becomes  the  subject  of  our 
Theology. 

But  that  man  may  be  induced,  by  a  willing  obedience  and 
humble  submission  of  the  mind,  to  w^orship  God,  it  is  neces- 
sary for  him  to  believe,  from  a  certain  persuasion  of  the  heart : 
(1.)  That  it  is  the  will  of  God  to  be  worshiped,  and  that  wor- 
ship is  due  to  him.  (2.)  That  the  worship  of  him  will  not  be 
in  vain,  but  will  be  recompensed  with  an  exceedingly  great 


THE   OBJECT   OF   TIIEOLOGY.  61 

reward.  (3.)  That  ii  mode  of  worship  must  Lc  instituted  ac- 
cording: to  liis  command.  To  these  three  particulars  ought  to 
be  added,  a  knowledge  of  the  mode  prescribed. 

Our  Theology,  then,  delivers  three  things  concerning  this 
object,  as  necessary  and  sufficient  to  be  known  in  relation  to 
the  preceding  subjects  of  belief.  The  first  is  concerning  the 
natm-e  of  God.  The  second  concerning  his  actions.  And  the 
THIRD  concerning  his  will. 

(1.)  Concemimj  Jiis  nature ;  that  it  is  worthy  to  receive 
adoration,  on  account  of  its  justice;  that  it  is  qualified  to  form 
a  right  judgment  of  that  worship,  on  account  of  its  wisdom  ; 
and  that  it  is  prompt  and  able  to  bestow  rewards,  on  account 
of  its  goodness  and  the  perfection  of  its  own  blessedness. 

(2.)  2wo  actions  have  been  ascribed  to  God  for  the  same 
purpose  ;  they  are  Creation  and  Providence,  (i.)  The  Cre- 
ation of  all  things^  and  especially  of  man  after  God's  own 
image ;  upon  which  is  founded  his  sovereign  authority  over 
man,  and  from  which  is  deduced  the  right  of  requiring  wor- 
ship from  num  and  enjoining  obedience  upon  him,  according 
to  that  very  just  complaint  of  God  by  Malachi,  "  If  then  I  he 
a  father  ^  where  is  mine  honor?  and  if  I  he  a  master^  ivhcreis 
my  fear  V  (i,  6.)  (ii.)  That  P/'oy2'<i^/w?(3  is  to  be  ascribed  to 
God  h^iohich  he  governs  all  things^  and  according  to  which 
he  exei'cises  a  holy,  just,  and  wise  care  and  oversight  over  man 
himself  and  those  things  which  relate  to  him,  but  chiefly  over 
the  worship  and  obedience  which  he  is  bound  to  render  to 
his  God. 

(3.)  Lastly^  it  treats  of  the  will  of  God  expressed  in  a  certain 
covenant  into  which  he  has  entered  with  man,  and  which 
consists  of  two  i)arts  :  (i.)  The  one^hN  which  he  declares  it 
to  be  his  pleasure  to  receive  adoration  from  num,  and  at  the 
same  time  prescribes  the  hkhK'  of  perfoiTning  that  worship ; 
for  it  is  hi*will  to  be  worshipped  from  obedience,  and  not  at 
the  option  or  discretion  of  man.  (ii.)  The  otTier^  by  which 
God  promises  that  he  will  abundantly  compensate  man  for  the 
worehip  which  he  performs  ;  requiring  not  only  adoration  for 
the  bcn^'fits  already  conferred  upon  man,  as  a  trial  of  his  grati- 
tude ;  but  likewise  that  he  may  communicate  to  man  infinitely 


62  JAMES    AEMTNIUS. 

greater  things  to  the  consummation  of  his  felicity.  For  as  he 
"occupied  the  first  j^lace  in  conferring  blessings  and  doing  good, 
because  that  high  station  was  his  due,  since  man  was  about  to 
be  called  into  existence  among  the  number  of  creatures ;  so 
likewise  it  is  his  desire  that  the  last  place  in  doing  good  be 
reserved  for  him,  according  to  the  infinite  perfection  of  his 
goodness  and  blessedness,  who  is  the  fountain  of  good  and  the 
extreme  boundary  of  happiness,  the  Creator  and  at  the  same 
time  the  Glorifier  of  his  worshippers.  It  is  according  to  this 
last  action  of  his,  that  he  is  called  by  some  persons  "  the 
Object  of  Theology,"  and  that  not  improperly,  because  in  this 
ast  are  included  all  the  preceding. 

In  the  way  which  has  been  thus  compendiously  pointed  out, 
the  infinite  disputes  of  the  schoolmen,  concerning  the  formal 
relation  by  which  God  is  the  Object  of  Theology,  may,  in 
my  opinion,  be  adjusted  and  decided.  But  as  I  think  it  a 
culpable  deed  to  abuse  your  patience,  I  shall  decline  to  say 
any  more  on  this  part  of  the  subject. 

Our  sacred  Theology,  therefore,  is  chiefly  occupied  in  ascrib- 
ing to  the  One  True  God,  to  whom  alone  they  really  belong, 
those  attributes  of  which  we  have  already  spoken,  his  nature^ 
actions^  and  will.  For  it  is  not  sufficient  to  know,  that  there 
is  some  kind  of  a  natuee,  simple,  infinite,  wise,  go(M,  just, 
omnipotent,  happy  in  itself,  the  Maker  and  Governor  of  all 
things,  that  is  worthy  to  receive  adoration,  whose  will  it  is  to 
be  worshipped,  and  that  is  able  to  make  its  worshippers  happy. 
To  this  general  kind  of  knowledge  there  ought  to  be  added,  a 
sm'e  and  settled  conception,  fixed  on  that  Deity,  and  strictly 
bound  to  the  single  object  of  religious  worship*  to  which  alone 
those  qualities  appertain.  The  necessity  of  entertaining  fixed 
and  determinate  ideas  on  this  subject,  is  very  frequently  incul- 
cated in  the  sacred  page  :  '•''  I  am  the  Lord  thy  God.''''  (Exod. 
XX,  2.)  "  lam  tJie  Lord  and  there  is  none  else.''''  (Isa.  xlv, 
5.)  Elijah  also  says,  '•'•  Lfthe  Lord  he  God^  follow  him  ;  hut 
if  Baal.,  then  follow  him.^''     (1  Kings  xviii,  21.)    This  duty 


*  '■'■I passed  hy  and  beheld  the  objects  of  your  devotions."— Acts  xyii,  22.    See  also  2 
Tbess.  ii,  i. 


THE   OBJECT   OF  THEOLOGY.  63 

is  the  more  sedulously  inculcated  in  scripture,  as  man  is  more 
inclined  to  depart  from  the  true  idea  of  Deity.  For  whatever 
clear  and  proper  conception  of  the  Divine  Being  the  minds  of 
the  Heathens  had  formed,  the  first  stumblino:-block  over  which 
they  fell  ap]>ears  to  have  been  this,  they  did  not  attribute  that 
just  conception  to  him  to  whom  it  ought  to  have  been  given; 
but  they  ascribed  it  either,  (1,)  to  some  vague  and  uncertain 
individual,  as  in  the  expression  of  the  Roman  poet,  "  O  Jupi- 
ter, whether  thou  be  heaven,  or  air,  or  earth  !"  Or  to  some 
imaginary  and  fabulous  Deity,  whether  it  be  among  created 
things,  or  a  mere  idol  of  the  brain,  neither  partaking  of  the 
Divine  nature  nor  any  other,  which  the  Apostle  Paul,  in  his 
Epistle  to  the  Komans  and  to  the  Corinthians,  jDroduces  as  a 
matter  of  reproach  to  the  Gentiles.  (Rom.  i,  and  1  Cor.  viii.) 
Or  (3,)  la^l/i/,  they  ascribed  it  to  the  unknown  God  ;  the  title 
of  UNKNOWN  being  given  to  their  Deity  by  the  very  persons 
who  were  his  worshippers.  The  Apostle  relates  this  crime  as 
one  of  which  the  Athenians  were  guilty :  13ut  it  is  equally 
true  when  applied  to  all  those  who  err  and  wander  from  the 
tnie  object  of  adoration,  and  yet  worshij)  a  Deity  of  some 
description.  To  such  persons  that  sentence  justly  belongs 
which  Christ  uttered  in  conversation  with  the  woman  of  Sa- 
maria :  "  Ye  worshij)  ye  know  not  what."  (John  iv,  22.)  ' 
Although  those  persons  are  guilty  of  a  grievous  error  who 
transgress  in  this  point,  so  as  to  be  deservedly  termed  Athe- 
ists, in  scripture  a^soi,  or  "  men  without  God ;"  yet  they  are 
by  far  more  iiitolei*ably  insane,  who,  having  passed  the  extreme 
line  of  impiety,  are  not  restrained  by  the  consciousness  of  any 
Deity.  The  ancient  Heathens  considered  such  men  as  pecu- 
liarly worthy  of  being  called  Atheists.  On  the  other  hand, 
those  who  have  a  consciousness  of  their  own  ignorance  occupy 
the  step  that  is  nearest  to  sanit}'-.  For  it  is  necessary  to  be 
careful  only  about  one  thing ;  and  that  is,  when  we  communi- 
cate inforaiation  to  them,  we  must  teach  them  to  discard  the 
falsehood  which  they  had  imbibed,  and  must  instruct  them 
in  the  truth  alone.  When  this  tiiith  is  pointed  out  to  them, 
they  will  seize  it  with  the  greater  avidity,  in  proportion  to  the 
deeper  sorrow  which  they  feel  at  the  thought  that  they  have 


64  JAMES   AUmNIUS. 

been  surrounded  for  a  long  series  of  years  by  a  most  pernicious 
error. 

But  Theology,  as  it  appears  to  me,  principally  effects  four 
things  in  fixing  our  conceptions,  which  we  have  just  mentioned, 
on  that  Deity  who  is  true,  and  in  drawing  them  away  from 
fUkQ  invention  and  formation  of  false  Deities.  First.  It  ex- 
plains, in  an  elegant  and  copious  manner,  the  relation  in  which 
the  Deity  stands,  lest  we  should  ascribe  to  his  nature  any  thing 
that  is  foreign  to  it,  or  should  take  away  from  it  any  one  of 
its  properties.  In  reference  to  this,  it  is  said,  "  Ye  heard  the 
voice,  hut  saw  no  similitude  /  talce  ye  therefore  good  heed  unto 
yoursehes,  lest  you  make  you  a  gixiven  imaged  (Dent,  iv,  12, 
15,  IG.)  Secondly.  It  describes  both  the  universal  and  the 
particular  actions  of  the  only  true  God,  that  by  them  it  may 
distinguish  the  true  Deity  from  those  which  are  fabulous.  On 
this  account  it  is  said,  "  The  gods  that  have  not  'made  the 
heavens  and  the  earth,  shall  perish  from  the  earth,  and  from 
under  these  Jieavcns.''''  (Jer.  x,  11.)  Jonah  also  said,  "  I  fear 
the  Lord,  the  God  of  heaven,  who  hath  made  the  sea  and  the 
dry  land.''''  (i,  9.)  And  the  Apostle  declares,  "  Forasmuch 
then  as  we  are  the  offspring  of  God,  we  ought  not  to  thhik 
that  the  Godhead  is  like  unto  gold,  or  silver,  or  stone,  graven 
hy  art  and  hy  man^s  device:''''  (Acts  xvii,  29.)  In  another 
2:)assage  it  is  recorded,  "  lafn  the  Lord  thy  God  which  brought 
thee  out  of  the  land  of  Egypt ;''"'  (Dent,  v,  6.)  '-'-  L  am  the 
God  that  appeared  to  thee  in  BetheV  (Gen.  xxvi,  13.)  And, 
"  Behold  the  days  come,  saith  the  Lord,  trial  they  shall  no  more 
say.  The  Lord  Uveth,  which  hrought  up  the  Children  of  Lsrael 
out  of  the  Land  of  Egijpt,  hid.  The  Lord  Uveth  which  hrought 
up  and  which  led  the  seed  of  tlie  LLouse  of  Lsrael  out  of  the 
North  Comitry^''  c&c.  (Jer.  xxiii,  7,  8.)  Thirdly.  It  makes 
frec[uent  mention  of  the  covenant  into  which  the  true  Deity 
has  entered  with  his  worshippers,  that  by  the  recollection  of  it 
the  mind  of  man  may  be  stayed  upon  that  God  with  whom 
the  covenant  was  concluded.  In  reference  to  this  it  is  said, 
"  Thus  shall  thou  say  unto  the  Children  of  Lsrael,  the  Lord 
God  of  your  fathers,  the  God  of  Abraham,  the  God  of  Lsaac, 
and  tJie  God  of  Jacoh,  liath  sent  me  unto  you :  tliis  is  my 


THE   OBJECT   OF   TIIEOLOOr.  65 

name  for  ever,  and  this  is  my  memorial  unto  all  generations.''^ 
(Exod.  iii,  15.)  Thus  Jacob,  when  about  to  conclude  a  com- 
pact with  Laban  liis  father-in-law,  swears  "  hij  the  fear  of  his 
father  Isaac.''^  (Gen.  xxxi,  53.)  And  when  Abraham's  ser- 
vant was  seeking  a  wife  for  his  master's  son,  lie  thus  invoked 
God,  "  O  Lord  God  of  my  master  Abraham  /"  (Gen.  xxiv, 
12.)  FouKTiiLY.  It  distinguishes  and  points  out  the  true 
Deity,  even  by  a  most  appropriate,  particular,  and  individual 
mark,  when  it  introduces  the  mention  of  the  persons  who  are 
partakers  of  the  same  Divinity  ;  thus  it  gives  a  right  direction 
to  the  mind  of  the  worshipper,  and  fixes  it  upon  that  God  who 
is  THE  FATHER  OF  OUR  LOED  jp:sus  cnRisT.  Tliis  was  manifested 
with  some  degree  of  obscurity  in  the  Old  Testament,  but  with 
the  utmost  clearness  in  the  New.  Hence  the  Apostle  says, 
^■^  Ihow  my  knee  unto  the  leather  of  our  Lord  Jesus  Christy 
(Eph.  iii,  1-t.)  All  these  remarks  are  comprehended  and 
summed  up  by  Divines,  in  this  brief  sentence,  "  That  God 
must  be  invoked  who  has  manifested  himself  in  his  own  - 
word." 

But  the  preceding  observations  concerning  the  Ob.tect  of 
Theology,  ])rt>perly  respect  legal  Theology,  which  was  ac- 
commodated to  man's  primeval  state.  For  while  man  in  his 
original  integrity  acted  under  the  protecting  favor  and  benevo- 
lence of  a  good  and  just  God,  he  was  able  to  render  to  God 
tliat  woi'shii)  which  had  been  prescribed  according  to  the  law 
of  legal  righteousness,  that  says,  "  This  do,  and  thou  shalt 
live  1^^  he  was  able  to  "  love  with  all  his  heart  and  souV  that 
Good  and  Just  Being ;  he  was  able,  from  a  consciousness  of 
his  integrity,  to  repose  confidence  in  that  Good  and  Just  One ; 
and  he  was  a])le  to  evince  towards  him,  as  such,  a  filial  fear, 
and  to  i)ay  him  the  honor  which  was  pleasing  and  due  to  him, 
as  from  a  servant  to  his  Lord.  God  also,  on  his  part,  without 
the  least  injury  to  his  justice,  was  able  to  act  towards  man,  i 
while  in  that  state,  according  to  the  prescript  of  legal  right-  X 
eousness,  to  reward  his  worship  according  to  justice,  and, 
through  the  terms  of  the  legal  covenant,  and  consequently  "^ 
deht,'"'  to  confer  life  upon  him.  This  God  could  d<>,  consist- 
ently with  his  goodness,  which  required  the  fulfilment  of  that 
5  vol.  I. 


Q6  JAilES    AEMINIUS. 

promise.  There  was  no  call  for  any  other  property  of  his  na- 
ture, wliich  might  co.itribute  by  its  agency  to  accomplish  this 
purpose  :  ISTo  further  progress  of  Divine  goodness  was  neces- 
sary than  that  which  might  repay  good  for  good,  the  good  of 
perfect  felicity,  for  the  good  of  entire  obedience  :  ISTo  other 
action  was  required,  except  that  of  creation,  (which  had  then 
been  performed,)  and  that  of  a  preserving  and  governing  prov- 
idence, in  conformity  with  the  condition  in  which  man  was 
placed  :  Xo  other  volition  of  God  was  needed,  than  that  by 
which  he  might  both  require  the  perfect  obedience  of  the  law, 
and  might  repay  that  obedience  with  life  eternal.  In  that 
state  of  human  affairs,  therefore,  the  knowledge  of  the  nature 
described  in  those  properties,  the  knowledge  of  those  actions, 
and  of  that  will,  to  which  may  be  added  the  knowledge  of  the 
Deity  to  whom  they  really  pertained,  was  necessary  for  the 
performance  of  worship  to  God,  and  was  of  itself  amply 
sufficient. 

But  when  man  had  fallen  from  his  primeval  integrity  through 
disobedience  to  the  law,  and  had  rendered  himself  "  a  child 
-^  of  wrath^''  and  had  become  devoted  to  condemnation,  this 
goodness  mingled  with  legal  justice  could  not  be  sufficient  for 
the  salvation  of  man.  ISTeither  could  this  act  of  creation  and 
providence,  nor  this  will  suffice ;  and  therefore  this  legal  The- 
ology was  itself  insufficient.  For  sin  was  to  be  condemned  if 
men  were  absolved  ;  and,  as  the  Apostle  says,  (in  the  eighth 
chapter  of  his  Epistle  to  the  Romans,)  "^^  could  not  he  con- 
demned l)y  the  law.''''  Man  was  to  be  justified :  but  he  could 
not  be  justified  by  the  law,  which,  while  it  is  the  strength  of 
sin,  makes  discovery  of  it  to  ns,  and  is  the  procurer  of  wrath. 

This  Theology,  therefore,  could  serve  for  no  salutary  pm*- 
pose,  at  that  time :  such  was  its  dreadful  efficacy  in  convin- 
cing man  of  sin  and  consigning  him  to  certain  death.  This 
unhappy  change,  this  unfavorable  vicissitude  of  affiiirs  was  in- 
troduced by  the  fault  and  the  infection  of  sin  ;  which  was  like- 
wise the  cause  wliy  "  the  law  which  vjas  ordained  to  life  and 
TionoT^''  (Rom.  vii,  10,)  became  fatal  and  destructive  to  our 
race,  and  the  procurer  of  eternal  ignominy.  (1.)  Other  prop- 
erties, therefore,  of  the  Divine  Nature  were  to  be  called  into 


THE   OBJECT   OF   TIIEOLOGV.  67 

action  ;  every  one  of  God's  benefits  was  to  be  unfolded  and 
explained ;  mercy,  long  suffering,  gentleness,  patience,  and 
clemency  were  to  be  brought  forth  out  of  the  repository  of  his 
primitive  goodness,  and  their  services  were  to  be  engaged,  if  it 
was  proper  for  offending  nuui  to  be  reconciled  to  Clod  and  re- 
instated in  his  favor.  (2.)  Other  actions  were  to  be  exhib- 
ited :  "  A  new  creaticjn"  was  to  be  effected  ;  "  a  new  provi- 
dence," accommodated  in  every  respect  to  this  new  creation, 
was  to  be  instituted  and  put  in  force  ;  "  the  work  of  redemp- 
tion" was  to  be  performed  ;  "  remission  of  sins"  was  to  be  ob- 
tained ;  "  the  loss  of  righteousness"  was  to  be  repaired  ;  "  the 
Spirit  of  grace"  was  to  be  asked  and  obtained  ;  and  "lost  sal- 
vation" restored.  (3.)  Another  decree  was  likewise  to  be  fra- 
med concerning  the  salvati(.)n  of  man  ;  and  "  another  covenant^ 
a  new  one,''''  was  to  be  made  vvith  him,  "  7iot  accm^ding  to  that 
former  one,,  hecatise  those"  who  were  parties  on  one  side  "  had 
not  continued  in  that  covenant:"  (Heb.  viii,  11,)  but,  by  an- 
other and  a  gracious  ic'dl,  they  "  were  to  hi  sanctified "  who 
might  be  "  consecratedto  enter  into  the  Holiest  hy  a  new  and 
living  way."  (Heb.  x,  20.)  All  these  things  were  to  be  pre- 
pared and  laid  down  as  foundations  to  the  new  manifestation. 

Another  revelation,  therefore,  and  a  different  species  of 
Theology,  were  necessary  to  make  known  those  properties  of 
the  Divine  Nature,  which  we  have  described,  and  which  were 
most  Avisely  employed  in  repairing  our  salvation;  to  proclaim 
the  actions  which  were  exhibited  ;  and  to  occupy  themselves 
in  explaining  that  decree  and  neio  covenant  which  we  have 
mentioned. 

But  since  God,  the  punisher  and  most  righteous  avenger  of 
sinnere,  was  eitherunwilling,  or,  (through  the  opposition  made 
by  the  justice  and  truth  which  had  been  originally  manifested 
in  the  law,)  was  unable  to  unfold  those  properties  of  his  na- 
ture, to  produce  those  actions,  or  to  make  that  decree,  except 
by  the  intervention  of  a  Mediator,  in  whom,  without  the  least 
injury  to  his  justice  and  truth,  he  might  unfold  those  proper- 
ties, perform  those  actions,  might  through  them  produce  those 
necessary  benefits,  and  might  conclude  that  most  gracious  de- 
cree :  on  this  account  a  Meuiatoij  was  to  be  ordained,  wlio, 


^ 


68  JAMES    AEMIOTUS. 

by  his  blood,  might  atone  for  sinners,  by  his  death  might  ex- 
piate the  sin  of  mankind,  might  reconcile  the  wicked  to  God, 
and  might  save  them  from  his  impending  anger ;  who  might 
set  forth  and  display  the  mercy,  long  suifering  and  patience  of 
God,  might  provide  eternal  redemption,  obtain  remission  of 
sins,  bring  in  an  everlasting  righteousness,  procure  the  Spirit 
of  grace,  confirm  the  decree  of  gracious  mercy,  ratify  the  new 
covenant  by  his  blood,  recover  eternal  salvation,  and  who 
might  bring  to  God  those  that  were  to  be  ultimately  saved. 
*  A  just  and  merciful  God,  therefore,  did  appoint  as  Media- 
tor, his  heloved  Son,  Jesus  Christ.  He  obediently  undertook 
that  ofiice  which  was  imposed  on  him  by  the  Father,  and 
courageously  executed  it ;  nay,  he  is  even  now  engaged  in  ex- 
ecuting it.  He  was,  therefore,  ordained  by  God  as  the  Re- 
deemer, the  Savior,  the  King,  and,  (under  God,)  the  Head  of 
the  heirs  of  salvation.  It  would  have  been  neither  just  nor 
reasonable,  that  he  who  had  midergone  such  vast  labors,  and 
endured  such  great  sorrows,  who  had  performed  so  many  mir- 
acles, and  who  had  obtained  through  his  merits  so  many  be- 
nefits for  us,  should  ingloriously  remain  among  us  in  meanness 
and  obscurity,  and  should  be  dismissed  by  us  without  honor. 
It  was  most  equitable,  that  he  should  in  return  be  acknowl- 
edged, worshiped,  and  invoked,  and  that  lie  should  receive 
those  grateful  thanks  which  are  due  to  him  for  his  benefits. 

But  how  shall  we  be  able  to  adore,  worship  and  invoke  him, 
unless  "  we  helieve  07i  him  f  How  can  we  helieve  in  him,  un- 
less we  hear  of  him  f  And  how  can  we  hear  concerning  him^'' 
except  he  be  revealed  to  us  by  the  word?  (Rom.  x,  14.) 
From  this  cause,  then,  arose  the  necessity  of  making  a  revela- 
tion concerning  Jesus  Christ ;  and  on  this  account  two  objects, 
(that  is,  God  and  his  Christ,)  are  to  be  placed  as  a  foundation 
to  that  Theology  which  will  sutficiently  contribute  towards  the 
salvation  of  sinners,  according  to  the  saying  of  om*  Savior 
Christ :  ''  And  this  is  life  eternal,  that  they  might  Inow  thee, 
the  only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent^ 
(John  xvii,  3.)  Indaed,  these  two  objects  are  not  of  such  a 
nature  as  that  the  one  may  be  separted  from  the  other,  or  that 
the  one  may  be  collaterally  joined  to  the  other ;  but  the  latter 


THE   OBJECT   OF   TUFX)LOGY.  69 

of  them  Is,  in  a  proper  and  suitable  manner,  subordinate  to  the 
former.  Here  then  M^e  have  a  Theology,  wliich,  from  Ciikist, 
its  object,  is  most  rightfully  and  deservedly  termed  Christian, 
wliich  is  manifested  not  by  the  law,  but  in  the  earliest  ages  by 
promise,  and  in  these  latter  days  by  the  Gospel,  which  is  call- 
ed that  '-^  of  Jesus  Christ^''''  although  the  words  (Christian 
and  legal)  are  sometimes  confounded.  But  let  us  consider 
the  union  and  the  subordination  of  both  these  objects. 

I.    Since  we  have  God  and  his  Christ  for  the  object  of  our 
Christian  Theology,  the  maimer  in  which  legal  Theology   ^ 
explains  God  unto  us,  is  undoul)tedly  much  amplified  by  this 
addition,  and  our  Theology  is  thus  infinitely  ennobled  above 
that  which  is  legal. 

For  God  has  unfolded  in  Christ  all  his  own  goodness.  "  For 
it  pleased  the  Father,  that  in  Jlim  should  all  fullness  dwell  f"^ 
(Col.  i,  19,)  and  that  the  '■'■fdlness  of  the  Godhead  should 
dwell  in  Mm^''  not  by  adumbration  or  according  to  the  shad- 
ow, but  "  hodily  ;"  For  this  reason  he  is  called  "  the  image 
of  the  invisihle  God  f  (Col.  i,  15,)  "  the  brightness  of  his  Fa- 
therms  glonj,  and  the  exj^ress  image  of  his  person^''  (Heb.i,  3,) 
in  whom  the  Father  condescends  to  afford  to  us  his  infinite 
majesty,  his  immeasurable  goodness,  mercy  and  philanthropy, 
to  be  contemplated,  beheld,  and  to  be  touched  and  felt;  even  as 
Christ  himselfsays  to  Philip,  ''''He  that  hath  seen  me,  hath  seen 
the  Father^  (John  xiv,  9.)  For  those  things  which  lay  hidden 
and  indiscemable  within  the  Father,  like  the  fine  and  deep 
ti*aces  in  an  engraved  seal,  stand  out,  become  prominent,  and 
may  be  most  clearly  and  distinctly  seen  in  Christ,  as  in  an 
exact  and  protuberant  impression,  formed  by  the  ai)plication 
of  a  deeply  engmved  seal  on  the  substance  to  be  impressed. 

1.  In  this  Theology  God  tnily  appears,  in  the  highest  de- 
gree, the  best  and  the  greatest  of  Beings  :  (1.)  The  eest,  be- 
cause he  is  not  only  willing,  as  in  the  former  Theology,  to 
communicate  himself  (for  the  happiness  of  men,)  to  those  who 
correctly  discharge  their  duty,  but  to  receive  into  his  liivor  and 
to  reconcile  to  himself  those  who  are  sinnere,  wicked,  unfruit- 
ful, and  declared  enemies,  and  to  bestow  eternal  life  on  them 
when  they  repent.     (2.)   The  greatest,  because  he  has  not 


70  JAilES    AEMINIUS. 

only  produced  all  things  from  nothing^  through  the  annihila- 
tion of  the  latter^  and  the  creation  of  the  former,  but  because 
he  has  also  effected  a  triumph  over  sin,  (which  is  far  more  nox- 

"^ions  than  nothing,  and  conquered  with  greater  difficulty,)  by 
graciously  pardoning  it,  and  powerfully  '"'' putting  it  away  /" 
and  because  he  has  '•''hrought  in  everlasting  righteousness^^''  by 
means  of  a  second  creation,  and  a  regeneration  which  far  ex- 
ceeded the  capacity  of  "  tJie  law  that  acted  as  schoolmaster^ 
(Gal.  iii,  24.)  For  this  cause  Christ  is  called  "  the  vnsdom  and 
the  poiuer  of  God^''  (1  Cor,  i,  24,)  far  more  illustrious  than 
the  wisdom  and  the  power  which  were  originally  displayed  in 
the  creation  of  the  universe.  (3.)  In  this  Theology,  God  is 
described  to  us  as  in  every  respect  immutable,  not  only  in  re- 
gard to  his  nature  but  also  to  his  will,  which,  as  it  has  been 
manilested  in  the  gospel,  is  peremptory  and  conclusive,  and, 
being  the  last  of  all,  is  not  to  be  corrected  by  another  will. 
For  "  t/t'6W5  Christ  is  the  same^  yesterday^  to-day^  and  for- 
ever j  (Ileb.  xiii,  8,)  hy  lohorn  God,  hath  in  these  last  days  spo- 
ken imto  us?''  (Heb.  i,  2.)  Under  the  law,  the  state  of  this 
matter  was  very  different,  and  that  greatly  to  our  ultimate  ad- 
vantage. For  if  the  will  of  God  unfolded  in  the  law  had  been 
fatal  to  us,  as  well  as  the  last  exjiression  of  it,  we,  of  all  men 
most  miserable,  should  have  been  banished  forever  from  God 
himself  on  account  of  that  declaration  of  his  will ;  and  our 
doom  would  have  been  in  a  state  of  exile  from  our  salvation. 

J  I  would  not  seem  in  this  argument  to  ascribe  any  mutability 
to  the  will  of  God.  I  only  place  such  a  termination  and  boun- 
dary to  his  will,  or  rather  to  something  willed  by  him,  as  was 
by  himself  before  affixed  to  it  and  predetenniued  by  an  eter- 
nal and  peremptory  decree,  that  thus  a  vacancy  might  be 
made  for  a  "  hetter  covenant  cstahlished  on  hetter  promises^ 
(Heb.  vii,  22;  viii,  6.) 

2.  This  Theology  offers  God  in  Clirist  as  an  object  of  our 
sight  and  knowledge,  with  such  clearness,  sjjlendor  and  plain- 
ness, that  "  we^  vnth  open  face  ^  heholding  as  in  a  glass  the  glo- 
ry of  the  Lord^  are  changed  into  the  same  image  from  glm'y 
to  glory ^  even  as  l>y  the  Spirit  of  the  LordP  (2  Cor.  iii,  18.) 
In  comparison  with  this  brightness  and  glory,  which  was  so 


TUE   OBJECT   OF   THEOLOGY.  Tl 

pre-eminent  and  siirpassing,  the  law  itself  is  said  not  to  have 
been  either  bright  or  glorious  :  For  it  "  had  no  glory  in  this 
respect^  hy  reason  of  the  glory  that  excellethP  (2  Cor.  iii,  8.) 
This  was  indeed  " the  ic'isdoni  of  God  which  was  Icept  secret 
since  the  world  legan ;"  (1  Cor.  ii,  Y.  Rom.  xvi,  25.)  Great 
and  inscrutable  is  this  mystery :  yet  it  is  exhibited  in  Christ 
Jesus,  and  '"''made  manifesf''  with  such  luminous  clearness, 
that  God  is  said  to  have  been  ^''manifest  in  the  jicsh^''  (1  Tim, 
iii,  IC,)  in  no  other  sense  than  as  though  it  M'ould  never  have 
been  jjossible  for  him  to  be  manifested  without  the  flesh  ;  for 
the  express  purpose  "  that  the  eternal  life  which  was  iciih  the 
leather,  A^D  the  word  of  UTRwhichwas  from  the  hegi7ining 
with  God^  might  he  heard  with  our  ears ^  seen  with  o%ir  eyes^ 
and  handled  icith  our  liandsP     (1  John  i,  1,  2.) 

3.  The  object  of  our  theoloc-y  beina;  clothed  in  tliis  manner, 
60  abundantly  fills  the  mind  and  satisfies  the  desire,  that  the 
apostle  openly  declares,  he  was  deteniiined  "  to  hioio  nothing 
among  the  Corinthia7is^  save  Jesus  Christy  and  him  crucified^ 
(1  Cor.  ii,  2.)  To  the  Phillipians  he  says,  that  he  "  counted 
all  things  hut  loss  for  tJie  excellency  of  the  hnoidedge  of  Chriit 
Jesus  /  for  xohom  he  had  suffered  the  loss  of  all  things^  and 
he  counted  them  hut  dung  that  he  might  know  Christ,  and  the 
powe?'  of  his  resurrection,  and  the  felloioshij)  of  his  suffer- 
ings.''^ (Phil,  iii,  8,  10.)  Nay,  in  the  knowledge  of  the  ob- 
ject of  our  theology,  modified  in  this  manner,  all  true  glory- 
ing and  just  boasting  consist,  as  the  passage  which  we  before 
quoted  from  Jeremiah,  and  the  purpose  to  which  St.  Paul  has 
accommodated  it,  most  plainly  evince.  This  is  the  manner  in 
Mhich  it  is  expressed :  "Z^^^  him  that  glo7icth  glory  in  this, 
that  he  understandetli  and  hioweth  me,  tltat  I  am  the  Lord 
which  exercise  loving  Mndness,  judgment  and  righteousness  in 
the  earth.''''  (Jer.  ix,  24.)  "When  you  hear  any  mention  of 
mercy,  your  thoughts  ought  necessarily  to  revert  to  Christ,  out 
of  whom  "6W  is  a  consuming  fire^''  to  destroy  the  sinners  of 
the  earth.  (Deut.  iv.  24- ;  Ileb.  xii,  29.)  The  way  in  which 
St.  Paul  has  accommodated  it,  is  this  :  '■''Christ  Jesus  is  made 
unto  us  hy  God,  wisd</rn,  and  righteousness,  and sanctifcafio^i, 
a/nd  redemption  ;  that,  accoiding  as  it  is  written,  He  that  glo- 


72  JAMES   ARlSHNroS. 

rieth^lethim  glory  in  the  Lord  P''  (1  Cor.  i,  30,31.)  Kor 
is  it  woudei'ful,  that  tlie  mind  should  desire  to  "  hnow  no- 
thivig  save  Jesus  Christ^''  or  that  its  otherwise  insatiable  desire 
of  knowledge  should  rej^ose  itself  in  him,  since  in  him  and  in 
his  gospel  "  «r6  Jtldden  all  the  treasures  of  wisdom  and  knowl- 
edge^    (Col.  ii,  3,  9.) 

II.  Having  finished  that  part  of  our  subject  which  related 
to  this  Union,  let  us  now  proceed  to  the  Subordination  which 
subsists  between  these  two  objects.  We  will  first  inspect  the 
nature  of  this  subordination,  and  then  its  necessity : 

First.  Its  nature  consists  in  this,  that  every  saving  com- 
munication which  God  has  with  us,  or  which  we  have  with 
God,  is  performed  by  means  of  the  intervention  of  Christ. 

1.  The  communication  which  God  holds  with  us,  is  (i.)  ei- 
ther in  his  benevolent  aflection  towards  us,  (ii.)  in  his  gra- 
cious decree  concerning  us,  or,  (iii.)  in  his  saving  efficacy 
in  us.  In  all  these  particulars,  Christ  comes  in  as  a  mid- 
dle man  between  the  parties.  For  (i.)  when  God  is  willing 
to  communicate  to  us  the  affection  of  his  goodness  and  mercy, 
he  looks  upon  his  Anointed  One,  in  whom,  as  "  his  heloved^ 
he  makes  us  aecej^ted,  to  the  upraise  of  the  glory  of  his  graced 
(Eph.  i,  6.)  (ii.)  When  he  is  pleased  to  make  some  gracious 
decree  of  his  goodness  and  mercy,  he  interposes  Christ  between 
the  purpose  and  the  accomplishment,  to  announce  his  pleas- 
ure ;  for  "  Ijy  Jesus  Christ  he  predestinates  us  to  the  adoption 
of  children^  (Eph.i,5,)  (iii.)  When  he  is  willing  out  of  this 
abundant  affection  to  impart  to  us  some  blessing,  according  to 
his  gracious  decree,  it  is  through  tlie  intervention  of  the  same 
Divine  person.  For  in  Christ  as  our  Head,  the  Father  has 
laid  up  all  these  treasures  and  blessings ;  and  they  do  not  de- 
scend to  us,  except  through  him,  or  rather  by  him,  as  the  Fa- 
ther's substitute,  wdio  administers  them  w^ith  authority,  and  dis- 
tributes them  according  to  his  own  j^leasure. 

2.  But  the  communication  which  we  have  with  God,  is  also 
made  by  the  intervention  of  Christ.  It  consists  of  three  degrees 
— access  to  God,  cleaving  to  him,  and  the  enjoyment  of  him. 
These  three  particulars  become  the  objects  of  our  present  con- 
sideration, as  it  is  possible  for  them  to  be  brought  into  action 


THE   OBJECT   OF   THEOLOGY.  73 

in  tliis  state  of  human  existence,  and  as  they  may  execute 
their  functions  by  means  of  faith,  hope,  and  that  charity  which 
is  the  oft'spring  of  faith. 

(1.)  Three  things  are  necessary  to  this  access ;  (i.)  that  God 
be  in  a  j^hice  to  whicli  we  may  approach  ;  (ii.)  tluit  the  path 
by  which  we  may  come  to  him  ])e  a  high-way  and  a  safe  one  ; 
and  (iii.)  tliat  liberty  be  granted  to  us  and  bokhiess  of  access. 
All  these  facilities  have  been  procured  for  us  by  the  mediation 
of  Christ,  (i.)  For  the  Father  dwelleth  in  light  inaccessible, 
and  sits  at  a  distance  beyond  Clirist  on  a  throne  of  rigid  jus- 
tice, which  is  an  object  much  too  formidable  in  appearance  for 
the  gaze  of  sinners ;  yet  he  hath  appointed  Christ  to  be  "  a 
propitiatory  through  faith  in  his  hlood  ;''''  (Eom.  iii,  25,)  by 
whom  the  covering  of  the  ark,  and  the  accusing,  convincing, 
and  condemning  power  of  the  law  which  was  contained  in  that 
ark,  are  taken  away  and  removed  as  a  kind  of  veil  from  before 
the  eyes  of  the  Divine  Majesty ;  and  a  throne  of  grace  has 
been  established,  on  which  God  is  seated,  "  with  whom  in 
Christ  we  have  to  doP  Thus  has  the  Father  in  the  Son  been 
made  sj^'poCiToc:,  "  easy  of  access  to  us."  (ii.)  It  is  the  same 
Lord  Jesus  Christ  who  "  hath  not  only  through  his  flesh  conse- 
crated for  us  a  new  and  living  way^''  by  wdiich  we  may  go 
to  the  Father,  (TIeb.  x,  20,)  but  who  is  likewise  "  himself  the 
waf  which  leads  in  a  direct  and  unerring  manner  to  the  Fa- 
ther. (John  xiv,  6.)  (iii.)  "  By  the  hlood  of  Jesus'"'  we  have 
liberty  of  access,  nay  we  are  permitted  "  to  enter  into  the  holi- 
est,'''' and  even  "  within  the  veil  whither  Christ,  as  a  High 
Pi'iest presiding  over  the  house  of  God  and  our  fore  runner, 
is  entered  for  us.^''  (Heb.  v,  20,)  that  '-'"we  may  draw  near  with 
a  true  heart,  inthe  sacred  and  full  assurance  of  faith,  (x,  22,) 
and  may  with  great  confidence  of  mind  "  come  loldly  unto  the 
throno,  of  graced  (iv,  16.)  Have  we  therefore  prayers  to 
offer  to  God  ?  Christ  is  the  High  Priest  who  displays  them 
before  the  Father.  lie  is  also  the  altar  from  which,  after  be- 
ing placed  on  it,  they  will  ascend  as  incense  of  a  grateful  odor 
to  God  our  Father.  Are  sacrifices  of  thanksgiving  to  be  offer- 
ed to  God  ?  They  must  be  offered  through  Christ,  otherwise 
"  Godwin  not  accept  them  at  our  hands.''''     (Mai.  i,  10.)     Are 


74  JAMES  AKMusrms. 

good  works  to  be  performed  ?  "We  must  do  tliem  through  the 
Spirit  of  Christ,  that  thej  may  obtain  the  recommendation  of 
him  as  their  author ;  and  they  must  be  sprinkled  with  his 
blood,  that  they  may  not  be  rejected  by  the  Father  on  account 
of  their  deficiency. 

(2.)  But  it  is  not  sufficient  for  us  only  to  approach  to  God; 
it  is  likewise  good  for  us  to  elective  to  liim.  To  confirm  this  act 
of  cleaving  and  to  give  it  perpetuity,  it  ought  to  depend  upon  a 
communion  of  nature.  But  with  God  we  have  no  such  com- 
munion. Christ,  however,  possesses  it,  and  we  are  made  pos- 
sessors of  it  with  Christ,  '''"who  partook  of  our  flesh  and  lAoodP 
(Heb.  ii,  14.)  Being  constituted  our  head,  he  imparts  unto 
us  of  his  Spirit,  that  we,  (being  constituted  his  members,  and 
cleaving  to  him  as  '"''flesh  of  his  flesh  and  hone  of  his  hone^'') 
may  be  one  with  him,  and  through  him  with  the  Father,  and 
with  both  may  become  "  one  SijiritP 

(3.)  Tlis  enjoyment  remains  to  be  considered.  It  is  a  true, 
solid  and  durable  taste  of  the  Divine  goodness  and  sweetness 
in  this  life,  not  only  perceived  by  the  mind  and  understanding, 
but  likewise  by  the  heart,  which  is  the  seat  of  all  the  affections. 
Neither  does  this  become  ours,  except  in  Christ,  by  whose  Spirit 
dwelling  in  us  that  most  divine  testimony  is  pronounced  in 
our  hearts,  that  "  we  are  the  cJiildren  of  God^  and  heirs  of 
eternal  life.^''  (Rom.  viii,  16.)  On  hearing  this  internal  testi- 
mony, we  conceive  joy  ineffable,  ^'■possess  our  souls  in  hope 
andj9a^2'<??i<?(?,"  and  in  all  our  straits  and  difficulties  we  call 
upon  God  and  cry,  Abba  Father,  with  an  earnest  expecta- 
tion of  our  final  access  to  God,  of  the  consummation  of  our 
abiding  in  him  and  uur  cleaving  to  him,  (by  which  we  shall 
have  '■'all  in  all^''^)  and  of  the  most  blessed  fruition,  which 
will  consist  of  the  clear  and  unclouded  vision  of  God  himself. 
But  the  third  division  of  our  present  subject,  will  be  the  j)rop- 
er  ])lace  to  treat  more  fully  on  these  topics. 

Secondly.  Having  seen  the  subordination  of  both  the  ob- 
jects of  Christian  Theology,  let  us  in  a  few  words  advert  to 
its  NECESSITY.  This  derives  its  origin  from  the  comparison  of 
our  contagion  and  vicious  depravity,  with  the  sanctity  of  God 
that  is  incapable  of  defilement,  and  with  the  inflexible  rigor 


THE    OBJECT   OF   THEOLOGY.  T5 

of  bis  justice,  which  completely  separates  us  from  him  by  a 
gulf  so  great  as  to  render  it  impossible  for  us  to  be  united 
together  while  at  such  a  vast  distance,  or  for  a  passage  to  be 
made  from  us  to  him — unless  Christ  had  trodden  the  wine 
press  of  the  wrath  of  God,  and  by  the  streams  of  his  most 
precious  blood,  plentifully  flowing  froui  the  pressed,  broken, 
and  dis])arted  veins  of  his  body,  had  lilled  up  that  otherwise 
impassable  gulf,  "a;i(7  had ])ur<jcd  our  co7i-wiences,  sjrrmlded 
with  this  his  man  hlood^  from  all  dead  worlcs  ;"  (Ileb.  ix,  1-i, 
22,)  that,  being  thus  sanctified,  we  might  approach  to  "  the 
licing  God  and  might  serve  him  %oithout  fear^  in  holiness 
and  righteousness  hefore  hi)n,  all  the  days  of  our  life."  (Luke 
i,  75.) 

But  such  is  the  great  necessity  of  this  subordination,  that, 
unless  our  faith  be  in  Christ,  it  cannot  be  in  God  :  The  Apostle 
Peter  says,  "  jB//  him  we  helieve  in  God^  that  raised  him  up 
from  the  dead,  and  gave  him  glory  ;  that  your  faith  and  hope 
might  he  in  God:''  (1  Peter,  i,  21.)  On  this  account  the  faith 
also  which  we  have  in  God,  was  prescribed,  not  by  the  law, 
but  by  the  gospel  of  the  grace  of  our  Lord  Jesus  Christ,  which 
is  ])roperly  "  tlie  word  of  faith''''  and  "  the  word  of  promised 

The  consideration  of  this  necessity  is  of  infinite  utility,  (i.) 
both  in  producing  confidence  in  the  consciences  of  believers, 
trembling  at  the  sight  of  their  sins,  as  appears  most  evidently 
from  our  preceding  observations  ;  (ii.)  and  in  establishing  the 
necessity  of  the  Christian  Keligion.  I  account  it  necessary  to 
make  a  few  remarks  on  this  latter  topic,  because  they  are 
required  by  the  nature  of  our  present  purpose  and  of  the 
Christian  Keligion  itself. 

I  observe,  therefoi-e,  that  not  only  is  the  intervention  of 
Christ  necessary  to  obtain  salvation  from  God,  and  to  impart 
it  unto  men,  but  the  faith  of  Christ  is  also  necessary  to  quality 
men  for  receiving  this  salvation  at  his  hands  ;  not  that  faith  in 
Christ  by  which  he  may  be  a])prehended  under  the  general 
notion  of  the  wisdom,  power,  goodness  and  mercy  of  God,  but 
that  faith  which  was  announced  by  the  Apostles  and  recorded 
in  their  writings,  and  in  such  a  Savior  as  was  preached  by 
those  primitive  heralds  of  salvation. 


76  JASIES    ARIVONIUS. 

I  am  not  in  the  least  influenced  by  the  argnment  by  which 
some  persons  profess  themselves  induced  to  adopt  the  opinion, 
"  that  a  faith  in  Christ  thus  particular  and  restricted,  which  is 
required  from  all  that  become  the  subjects  of  salvation,  agrees 
neither  with  the  amplitude  of  God's  mercy,  nor  with  the  con- 
ditions of  his  justice,  since  many  thousands  of  men  depart  out 
of  this  life,  before  even  the  sound  of  the  Gospel  of  Christ  has 
reached  their  ears."  For  the  reasons  and  terms  of  Divine 
Justice  and  Mercy  are  not  to  be  determined  by  the  limited  and 
shallow  measure  of  our  capacities  or  feelings  ;  but  we  must 
leave  with  God  the  free  administration  and  just  defence  of 
these  his  own  attributes.  The  result,  how^ever,  will  invariably 
jDrove  to  be  the  same,  in  what  manner  soever  he  may  be  pleased 
to  administer  those  divine  properties — ^for,  "  lie  %inll  always 
overcome  when  he  is  judged.''''  (Eom,  iii,  4.)  Out  of  his 
word  we  must  acqnire  our  wisdom  and  information.  In 
primary,  and  certain  secondary  matters  this  word  describes — 
the  NECESSITY  of  faith  in  Christ,  according  to  the  appointment 
©f  the  just  mercy  and  the  merciful  justice  of  God.  "  He  that 
helieveth  on  the  Son,  hath  everlasting  life  /  and  he  thatheliev- 
eth  not  the  So7i,  shcdl  not  see  life ^  hut  the  lorath  of  God  ahi' 
deth  on  himP  (John  iii,  36.)  This  is  not  an  account  of  the 
first  kindling  of  the  wrath  of  God  against  this  willful  unbeliever; 
for  he  had  then  deserved  the  most  severe  expressions  of  that 
wrath  by  the  sins  which  he  had  previously  committed  against 
the  law  ;  and  this  wrath  "  abides  ujpon  him)''  on  account  of  his 
continued  unbelief,  because  he  had  been  favored  with  the 
opportunity  as  well  as  the  power  of  being  delivered  from  it, 
through  faith  in  the  Son  of  God.  Again  :  ''^  If  ye  believe  not 
that  I  am  he,  ye  shcdl  die  in  yoiir  sins^  (John  viii,  24.) 
And,  in  another  passage,  Christ  declares,  "  This  is  life  eternal, 
that  they  might  I'noiv  thee  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sentP  (John  xvii,  3.)  The  Apostle  says, 
"  It  jplcased  God  hy  the  foolishness  of  pi'caching  to  save  them 
that  helieve.''''  That  preaching  thus  described  is  the  doctrine 
of  the  cross,  "  to  the  Jews  a  stumhling  hloch  and  unto  the 
Greelis  foolishness :  hut  unto  them  which  are  called  hoth  Jews 
and  Greelxs,  Christ  the  power  of  God  and  the  vnsdom  of  God:'''' 


Tira   OBJECT   OF  THEOLOGY.  77 

(1  Cor.  i,  21,  23,  24.)  This  wisdom  and  this  power  are  not 
those  attributes  wliit-h  God  employed  when  he  formed  the 
world,  tor  Christ  is  here  i)lainly  distinguished  from  them  ;  but 
they  are  the  wisdom  and  the  power  revealed  in  that  gospel 
which  is  eminently  "  the  power  of  God  unto  salvation  to  every 
one  that  helievethy  (Rom.  i,  16.)  Not  only,  therefore,  is  the 
cross  of  Christ  necessary  to  solicit  and  procure  redemption, 
but  the  faith  of  the  cross  is  also  necessary  in  order  to  obtain 
possession  of  it. 

The  necessity  of  faith  in  the  cross  does  not  arise  from  the 
circumstance  of  the  doctrine  of  the  cross  being  preached  and 
propounded  to  men  ;  but,  since  faith  in  Christ  is  necessary 
according  to  the  decree  of  God,  the  doctrine  of  the  cross  is 
preached,  that  those  who  believe  in  it  may  be  saved.  Not 
only  on  account  of  the  decree  of  God  is  faith  in  Christ  neces- 
sary, but  it  is  also  necessary  on  account  of  the  promise  made 
unto  Christ  by  the  Father,  and  according  to  the  covenant 
which  was  ratified  between  both  of  them.  This  is  the  word  of 
that  promise  :  '''' Ash  of  me^  and  I  will  give  thee  the  Heathen 
for  thine  inheritance.''''  (Psalm  ii,  8.)  But  the  inheritance  of 
Christ  is  the  multitude  of  the  faithful ;  "  the  iKople.,  who.,  in 
the  days  of  his  power  shall  willingly  come  to  him  in  the  heau- 
ties  of  holiness^  (Psalm  ex,  3.)  "  In  thee  shall  all  nations 
hehlessedf  so  tlien  they  which  he  of  faith  are  llessed  with 
faithful  Abraham.''''  (Galat.  iii,  8,  9.)  In  Isaiah  it  is  like- 
wise declared,  "  WJien  thou  shall  make  his  soid  an  offering  f(yr 
sin,  he  shall  see  his  seed.  lie  shall  prolong  his  days,  and  the 
pleasure  of  the  Lord  shall  prosper  in  his  hands.  lie  shall  see 
of  the  travail  of  his  soul,  and  shall  he  satisfied:  hy  the  knowl- 
edge of  himself  [which  is  faith  in  hiiri\  shall  my  righteous 
servant  justify  many  j  for  he  shall  hear  their  iniquities.'''' 
(Isa.  liii,  10,  11.)  Christ  adduces  the  covenant  which  has 
been  concluded  with  the  Father,  and  founds  a  plea  upon  it 
when  he  says,  "  Father,  glorify  thy  Son  y  that  thy  Son  also 
may  glorify  thee :  as  tJiOu  hast  given  him  power  over  all  flesh, 
that  he  should  give  etomal  life  to  as  many  as  thou  hast  given 
him.    And  this  is  life  eternal,''''  &c.,  (&c.    (John  xvii,  1,  2, 3, 4.) 

Christ  therefore  by  the  decree,  the  promise  and  the  cove- 


Ya  JAMES    AHMINirS. 

j\ant  of  the  Father,  has  been  constitnted  the  Savior  of  all  that 
believe  on  him,  according  to  the  declaration  of  the  Apostle  : 
"  And  heing  made  perfect^  he  hecame  the  author  of  eternal 
salvation^  to  all  them  that  obey  himP  (Heb.  v,  9.)  This  is 
the  reason  why  the  Gentiles  without  Clirist  are  said  to  Tdc 
'''' aliens  f won  the  commonioealth  of  Israel^  and  strangers 
from  the  covenants  of  promise^  hainng  no  hope^  and  without 
God  in  the  loorldP  Yet  through  faith  "  those  who  some  time 
were  thus  afar  off  and  in  darkness'''  are  said  to  be  made  nigh, 
and  "  are  now  light  in  the  Lord.''''  (Epli.  ii,  12,  13,  and  v,  8.) 
It  is  requisite,  therefore,  earnestly  to  contend  for  the  neces- 
sity of  the  Christian  Religion,  as  for  the  altar  and  the  anchor 
of  our  salvation,  lest,  after  we  have  suffered  the  Son  to  be 
taken  away  from  us  and  from  our  faith,  we  should  also  be 
deprived  of  the  Father:  "  For  lohosoever  denieth  the  Son,  the 
same  hath  not  the  Father^  (1  John  ii,  23.)  But  if  we  in  the 
slightest  degree  connive  at  the  diminution  or  limitation  of 
this  necessity,  Christ  himself  will  be  brought  into  contempt 
among  Christians,  his  own  professing  people ;  and  will  at 
length  be  totally  denied  and  universally  renounced.  For  it  is 
not  an  aifair  of  difficulty  to  take  away  the  merit  of  salvation, 
and  the  power  to  save  from  nm  to  whom  we  are  not  compelled 
by  any  necessity  to  offer  our  oaths  of  allegiance.  Who  be- 
lieves, that  it  is  not  necessary  to  return  thaiks  to  him  who  has 
conferred  a  benefit  ?  iSTay,  who  will  not  openly  and  confi. 
dently  profess,  that  he  is  not  the  Author  of  salvation  whom  it 
is  not  necessary  to  acknowledge  in  that  capacity  ?  The  union, 
therefore,  of  both  the  objects,  God  and  Chkist,  must  be  strongly 
urged  and  enforced  in  our  Christian  Theology  ;  nor  is  it  to  be 
endured  that  under  any  pretext  they  be  totally  detached  and 
removed  from  each  other,  unless  we  wish  Christ  himself  to  be 
separated  and  withdrawn  from  us,  and  for  us  to  be  deprived 
at  once  of  him  and  of  our  own  salvation. 

The  present  subject  would  require  us  briefly  to  j^resent  to 
your  sight  all  and  each  of  those  parts  of  which  the  considera- 
tion of  this  object  ought  to  consist,  and  the  order  in  which 
they  should  be  placed  before  our  eyes  ;  but  I  am  unwilling  to 


THE   OB.TECT   OF   THEOLOGY.  79 

detain  tins  most  fainons  and  crowded  auditory  by  a  more  prolix 
oration. 

Since,  tlierefore,  thus  wonderfully  great  are  the  dignity, 
majesty,  splendor  and  plenitude  of  Theology,  and  especially 
of  om'  Christian  Theology,  by  reason  of  its  double  object  which 
is  God  and  Christ,  it  is  just  and  proper  that  all  those  who 
fflorv  in  the  title  of  "  men  formed  in  the  image  of  God,"  or  in 
the  far  more  august  title  of  "  Christians"  and  "  men  regener- 
ated after  the  image  of  God  and  Christ,  should  most  seriously 
and  with  ardent  desire  apply  themselves  to  the  knowledge  of 
this  Theology;   and  that  the}^  should  think  no  object  more 
worthy,  pleasant,  or  useful  than  this,  to  engage  their  laborious 
attention  or  to  awaken   their  energies.     For  what  is   more 
w-orthy  of  man,  who  is  the  image  of  God,  than  to  be  perpetu- 
ally reflecting  itself  on  its  great  archetype?     What  can  be 
more  pleasant,  than  to  be  continually  irradiated  and  enlight- 
ened by  tlie  salutary  beams  of  his  Divine  Pattern  ?     "What  is 
more  useful  tiian,  by  such  illumination,  to  be  assimilated  yet 
more  and  more  to  the  Heavenly  Original  I     Indeed  there  is 
not  anv  thino;  the  knowled2;e  of  which  can  be  more  useful  than 
this  is,  in  the  very  search  for  it ;  or,  when  discovered,  can  be 
more  profitable  to  the  possessor.     What  employment  is  more 
becoming  and  honorable  in  a  creature,  a  servant,  and  a  son 
than  to  spend  whole  days  and  nights  in  obtaining  a  knowledge 
of  God  his  Creator,  his  Lord,  and  his  Father?     What  can  be 
more  decorous  and  comely  in  those  who  are  redeemed  by  the 
blood  ot  Christ,  and  who  are  sanctified  by  his  Spirit,  than  dil- 
igently and  constantly  to  meditate  upon  Christ,  and  always  to 
carry  him  about  in  their  minds,  and  hearts,  and  also  on  their 
tongues  ? 

I  am  fully  aware  that  this  animal  life  requires  the  discharge 
of  various  functions ;  that  the  superintendence  of  them  must  be 
entrusted  to  those  persons  who  will  execute  each  of  them  to 
the  common  advantage  of  the  republic;  and  that  the  knowl- 
edge necessary  for  the  right  management  of  all  such  duties,  can 
only  be  acquired  by  continued  study  and  much  labor.  But  if 
the  very  persons  to  whom  the  management  of  these  concerns 
Las  been  officially  committed,  will  acloiowledge  the  impoitant 


80  JAMES    AEMINIUS. 

principle — tliat  in  preference  to  all  others,  those  things  should 
he  sought  ivhich  appertain  to  the  hingdom  of  God  and  his 
righteousness,  (Matt,  vi,  33,)  they  will  confess  that  their  ease 
and  leisure,  their  meditations  and  cares,  should  yield  the  pre- 
cedence to  this  momentous  study.  Though  David  himself  was 
the  king  of  a  numerous  people,  and  entangled  in  various  wars, 
yet  he  never  cease  1  to  cultivate  and  pursue  this  study  in  pre- 
ference to  all  others.  To  the  benefit  wliich  he  had  derived 
from  such  a  judicious  practice,  he  attributes  the  portion  of  wis- 
dom which  he  had  obtained,  and  which  was  "  greater  than 
that  of  his  enemies^''''  (Psalm  cxix,  9S,)and  by  it  also  "  he  had 
more  understo/nding  than  all  his  teachersP  (99.)  The  three 
most  noble  treatises  which  Solomon  composed,  are  to  the  pres- 
ent day  read  by  tlie  Church  with  admiration  and  thanksgiving ; 
and  they  testify  the  great  advantage  which  the  royal  author 
obtained  from  a  knowledge  of  Divine  things,  while  he  was  the 
chief  magistrate  of  the  same  jDeople  on  the  throne  of  his  Fath- 
er. But  since,  according  to  the  opinion  of  a  Roman  Empe- 
ror, "  nothing  is  more  difficult  than  to  govern  well,"  what  just 
cause  will  any  one  be  able  to  ofier  for  the  neglect  of  a  study, 
to  which  even  kings  could  devote  their  time  and  attention  ? 
l!^or  is  it  wonderful  that  they  acted  thus ;  for  they  addicted 
themselves  to  this  profitable  and  pleasant  study  by  the  com- 
mand of  God  ;  and  the  same  Divine  command  has  been  impo- 
sed upon  all  and  each  of  us,  and  is  equally  binding.  It  is  one 
of  Plato's  observations,  that  "  commonwealths  would  at  length 
enjoy  happiness  and  j)rosperity,  either  when  their  princes  and 
ministers  of  state  become  jDhilosophers,  or  when  philosophers 
were  chosen  as  ministers  of  state  and  conducted  the  afitiirs  of 
government."  We  may  transfer  this  sentiment  with  far  great- 
er justice  to  Theology,  which  is  the  true  and  only  wisdom  in 
relation  to  things  Divine. 

But  these  our  admonitions  more  particularly  concern  you, 
most  excellent  and  learned  youths,  who,  by  the  wish  of  your 
parents  or  patrons,  and  at  your  own  express  desire,  have  been 
devoted,  set  apart,  and  consecrated  to  this  study ;  not  to  culti- 
vate it  merely  with  diligence,  for  the  sake  of  promoting  your 
own  salvation,  but  that  you  may  at  some  future  period  be  qual- 


THE   OBJECT   OF   TTIEOLOGY. 


81 


ified  to  engage  in  tlie  eligible  occupation,  (which  is  most  pleas- 
ing to  God,)  of  teaching,  instructing,  and  edifying  the  Church 
of  the  saints — '''"which  is  the  hody  of  Christy  and  the  fullness 
of  him  that  filleth  all  in  all:'  (Ei)h.  i,  23.)  Let  tlie  extent 
and  the  majesty  of  the  object,  which  by  a  deserved  right  enga- 
ges all  our  powers,  be  constantly  placed  before  your  eyes ; 
and  suffernothing  to  be  accounted  more  glorious,  than  to  spend 
whole  days  and  nights  in  acquiring  a  knowledge  of  God  and 
his  Christ,  since  true  and  allowable  glorying  consists  in  this  Di- 
vine knowledge.  Reflect  what  great  concerns  those  must  be 
into  which  angels  desire  to  look.  Consider,  likewise,  that 
you  are  now  forming  an  entrance  for  yourselves  into  a  com- 
munion, at  least  of  name,*  with  these  Heavenly  Beings,  and 
that  God  will  in  a  little  time  call  you  to  the  employment  for 
which  you  are  preparing,  which  is  one  great  object  of  my  hopes 
and  wishes  concerning  you. 

Propose  to  youi-selves  for  imitation  that  chosen  instrument 
of  Christ,  the  Apostle  Paul,  whom  you  with  the  greatest  w^il- 
lingness  acknowledge  as  your  teacher,  and  who  professes  him- 
self to  be  inflamed  with  such  an  intense  desire  of  knowing 
Christ,  that  he  not  only  held  every  worldly  thing  in  small  es- 
timation whcm  put  in  competition  with  this  knowledge,  but 
also  "  suffered  the  loss  of  all  things^  that  he  might  loin  the 
hioioledge  of  Christ.'''^  (Phil,  iii,  8.)  Look  at  Timothy,  his 
disciple,  whom  he  felicitates  on  this  account  —  "  that  from  a 
child  he  had  hnmoii  the  holy  scriptures.''''  (2  Tim.  iii,  15.) 
You  have  already  attained  to  a  share  in  the  same  blessedness ; 
and  you  will  make  further  advances  in  it,  if  you  determine  to 
receive  the  admonitions,  and  to  execute  the  charge,  which  that 
great  teacher  of  the  Gentiles  addresses  to  his  Timothy.  But 
this  study  requires  not  only  diligence,  but  holiness,  and  a  sin- 
cere desire  to  please  God.  For  the  object  which  you  handle, 
into  which  you  are  looking,  and  which  you  wish  to  know,  is 
sacred — nay,  it  is  the  holy  of  holies.  To  pollute  sacred  things, 
is  highly  indecent;  it  is  desirable  that  the  pei'sons  by  whom 
such  things  are  administered,  should  communicate  to  them  no 


•  In  refcrcnc*  to  the  word  ang«lii«y  which  signiflcs  both  an  angel  and  a  tneaaenger. 
6  VOL.  I. 


82  JAMES   AEMINIUS. 

taint  of  defilement.     The  ancient  Gentiles  when  about  to  ofler 
sacrifice  were  accustomed  to  exclaim, 

"  Far,  far  from  hence,  let  the  profane  depart  1" 

This  caution  should  be  re-iterated  by  you,  for  a  more  solid 
and  lawful  reason  when  you  proceed  to  offer  sacrifices  to  God 
Most  High,  and  to  his  Christ,  before  whom  also  the  holy  choir 
of  angels  repeat  aloud  that  thrice-hallowed  song,  "  Iloly^  holy^ 
holy^  Lo7'd  God  Almighty  /"  AYhile  you  are  engaged  in  this 
study,  do  not  suffer  your  minds  to  be  enticed  away  by  other 
pursuits  and  to  different  objects.  Exercise  youselves,  contin- 
ue to  exercise  yourselves  in  tliis,  with  a  mind  intent  upon 
what  has  been  proposed  to  you  according  to  the  design  of  this 
discourse.  If  you  do  this,  in  the  course  of  a  short  time  you 
will  not  repent  of  your  labor ;  but  you  will  make  such  progress 
in  the  way  of  the  knowledge  of  the  Lord,  as  wnll  render  you 
useful  to  others.  For  "  the  secret  of  the  Lord,  is  toith  them 
that  fear  liimP  (Psalm  xxv,  14.)  Nay,  from  the  very  cir- 
cumstance of  this  unremitting  attention,  you  will  be  enabled 
to  declare,  that  you  "  have  ehosen  the  good  ])art  which  alone 
shall  not  he  taken  away  from  you^'^  (Lukex,  42,)but  which  will 
daily  receive  fresh  increase.  Your  minds  will  be  so  expanded 
by  the  knowledge  of  God  and  of  his  Christ,  that  they  will 
hereafter  become  a  most  ample  habitation  for  God  and  Christ 
through  the  Spirit.     I  have  finished.  • 


OllATlON  III. 


THE  AUXnOR  AXD  THE  END  OF  THEOLOGY. 


TiiEY  wlio  are  conversant  with  the  demonstrative  species  of 
oratory,  and  choose  for  themselves  any  subject  of  praise  or 
bhime,  must  generally  be  engaged  in  removing  from  them- 
selves, M-liat  very  readily  assails  the  minds  of  their  auditors,  a 
suspicion  that  they  are  impelled  to  speak  by  some  immoderate 
feeling  of  love  or  hatred  ;  and  in  showing  that  they  are  influ- 
enced rather  by  an  a})proved  judgment  of  the  mind  ;  and  that 
they  have  not  followed  the  ardent  flame  of  their  will,  but  the 
clear  light  of  their  understanding,  which  accords  with  the  na- 
tm-e  of  the  subject  which  they  are  discussing.  But  to  me  such 
a  coui-se  is  not  necessary.  For  that  which  I  have  chosen  for 
the  subject  of  my  commendation,  easily  removes  from  me  all 
ground  for  such  a  suspicion. 

I  do  not  deny,  that  here  indeed  I  yield  to  the  feeling  of  love ; 
but  it  is  on  a  matter  which  if  any  one  does  not  love,  he  hates 
himself,  and  perfidiously  prostitutes  the  life  of  his  soul.  Sa- 
cred Theology  is  the  subject  whose  excellence  and  dignity  I 
now  celebrate  in  this  brief  and  unadorned  Oration  ;  and  which, 
I  am  convinced,  is  to  all  of  you  an  object  of  tlie  greatest  regard. 
Nevertheless,  I  wish  to  raise  it,  if  possible,  still  higher  in  your 
esteem.  This,  indeed,  its  own  merit  demands ;  this  the  nature 
of  my  office  requires.  Nor  is  it  any  part  of  my  study  to  am- 
plify its  dignity  by  ornaments  borrowed  from  other  objects ; 


84  JAMES    AE]SnNTUS. 

for  to  the  perfection  of  its  beauty  can  be  added  nothing  ex- 
traneous that  would  not  tend  to  its  degradation  and  loss  of  its 
comeliness.  I  onlj  display  such  ornaments  as  are,  of  them- 
selves, its  best  recommendation.  These  are,  its  object,  its  au- 
THOK,  its  END,  and  its  certainty.  Concerning  tlie  object,  we 
have  already  declared  whatever  the  Lord  had  imparted  ;  and 
we  will  now  speak  of  its  author  and  its  end.  God  grant  that 
I  may  follow  the  guidance  of  this  Theology  in  all  respects,  and 
may  advance  nothing  except  what  agrees  with  its  nature,  is 
worthy  of  God  and  useful  to  you,  to  the  glory  of  his  name, 
and  to  the  uniting  of  all  of  us  together  in  the  Lord,  I  pray 
and  beseech  you  also,  my  most  excellent  and  courteous  hear- 
ers, that  you  will  listen  to  me,  now  when  I  am  beginning  to 
speak  on  the  Author  and  the  End  of  Theology,  with  the  same 
degree  of  kindness  and  attention  as  that  which  you  evinced 
when  you  heard  my  preceding  discourse  on  its  object. 

Being  about  to  treat  of  the  Author,  I  will  not  collect  to- 
gether the  lengthed  reports  of  his  well  merited  praises,  for  with 
you  this  unnecessary.  I  will  only  only  declare  (1.)  Who  the 
Author  is ^'  (2.)  In  what  respects  he  is  to  he  considered  f'  (3.) 
Which  of  his  'properties  were  employed  Ijy  him  in  the  revela- 
lation  of  Theology  /  mid  (4.)  In  what  manner  he  has  made 
it  Icnown. 

I.  We  have  considered  the  object  of  Theology  in  regard 
to  two  particulars.  And  that  each  part  of  our  subject  may 
properly  and  exactly  answer  to  the  other,  we  may  also  consid- 
er its  Author  in  a  two-fold  respect — that  of  legal  and  of  evan- 
gelical Theolgy.  In  both  cases,  the  same  person  is  the  au- 
-  thor  and  the  object,  and  the  person  who  reveals  the  doctrine 
is  likewise  its  matter  and  argument.  This  is  a  peculiarity  that 
belongs  to  no  other  of  the  numerous  sciences.  For  although 
all  of  them  may  boast  of  God,  as  their  Author,  because  he  is 
a  God  of  knowledge;  yet,  as  we  have  seen,  they  have  some 
other  object  than  God,  which  something  is  indeed  derived  from 
him  and  of  his  production.  But  they  do  not  partake  of  God 
as  their  efficient  cause,  in  an  equal  manner  with  this  doctrine, 
which,  for  a  particular  reason,  and  one  entirely  distinct  from 
that  of  the  other  sciences,  lays  claim  to  God  as  its  Author. 


ArTUOR  AND  END  OF  TUEOLOOT.  85 

God,  tlicrefore,  is  the  author  of  legal  Theology ;  God  and  his 
Christ,  or  God  in  and  throu^^h  Christ,  is  the  Author  of  that 
which  is  evangelical.  For  to  this  the  scripture  bears  witness, 
and  thus  the  very  nature  of  the  object  requires,  botli  of  which 
we  will  separately  demonstrate. 

1.  Script\n-e  describes  to  us  the  Author  of  legal  theology 
before  the  fall,  in  these  words  :  "  And  the  Lord  God  com- 
manded the  man,  saying.  Of  every  tree  of  the  garden  thou 
mayest  freely  eat ;  but  of  the  tree  of  the  knowledge  of  good 
and  evil,  thou  shalt  not  eat  of  it:"  (Gen.  ii,  IG,  IT.)  A 
threat  was  added  in  express  words,  in  case  the  man  should 
transgress,  and  a  promise,  in  the  type  of  the  tree  of  life,  if  he 
complied  with  the  command.  But  there  are  two  things, 
which,  as  they  preceded  this  act  of  legislation,  should  have 
been  previously  known  by  man:  (1.)  The  nature  of  God, 
which  is  wise,  good,  just,  and  jDOwerful ;  (2.)  The  authority  by 
which  he  issues  his  commands,  the  right  of  which  rests  on  the 
act  of  creation.  Of  both  these,  man  had  a  previous  knowl- 
edge, from  the  manifestation  of  God,  who  tamiliarly  conversed 
with  him,  and  held  communication  with  his  own  image 
through  that  Spirit  by  whose  inspiration  he  said,  "This  is  now 
bone  of  my  bones,  and  flesh  of  my  flesh."  (Gen.  ii.  23.)  The 
apostle  has  attributed  the  knowledge  of  both  these  things  to 
faith,  and,  therefore,  to  the  manifestation  of  God.  He  speaks 
of  tlie  former  in  these  words  :  "  For  he  tliat  cometh  to  God 
must  have  believed  [so  I  read  it,]  that  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligently  seek  him.""'  (Ilcb.  xi,  G.)  If 
a  rewai'der,  thereibre,  he  is  a  wise,  good,  just,  powerful,  and 
provident  guardian  of  human  affairs.  Of  the  latter^  bespeaks 
thus  :  "  Through  faith  we  understand  that  the  world  was  fra- 
med by  the  word  of  God,  so  that  things  which  are  seen  were 
not  made  of  things  which  do  a])pear."  (Ileb.  xi.  3.)  And 
although  that  is  not  expressly  and  particularly  stated  of  the 
moral  law,  in  the  primeval  state  of  man  ;  yet,  when  it  is  af- 
firmed of  the  typical  and  ceremonial  law,  it  must  be  also  un- 
derstood in  reference  to  the  moral  law.  For  the  tyj)ical  and 
ceremonial  law  was  an  experiment  of  obedience  to  the  moral 
law,  that  was  to  be  tried  on  man,  and  the  acknowledgement 


SQ  JAMES    AEMINIUS. 

of  his  obligation  to  obey  the  moral  law.  This  appears  still 
more  evidently  in  the  repetition  of  the  moral  law  by  Moses 
after  the  fall,  which  was  specially  made  known  to  the  people 
of  Israel  in  these  words  :  "And  God  spake  all  these  words  :" 
(Exod,  XX,  1,)  and  "What  nation  is  there  so  great  that  hath 
statutes  and  judgments  so  righteous  as  all  this  law,  which  I 
set  before  you  this  day  ?"  (Deut.  iv,  8.)  But  Moses  set  it 
before  them  according  to  the  manifestation  of  God  to  him, 
and  in  obedience  to  his  command,  as  he  says  :  "  The  secret 
things  belong  unto  the  Lord  our  God ;  but  those  things  which 
are  revealed  belong  unto  us  and  to  our  children  forever,  that 
we  may  do  all  the  words  of  this  law."  (Deut.  xxix,  29.)  And 
according  to  Paul,  "  That  which  may  be  known  of  God,  is 
manifest  in  them  ;  for  (rod  hath  shewed  it  unto  them."  (Rom. 

i,  19.)  .       .        .  ' 

2.  The  same  thing  is  evinced  by  the  nature  of  the  object. 
For  since  God  is  the  Author  of  the  universe,  (and  that,  not  by 
a  natural  and  internal  operation,  but  by  one  that  is  voluntary 
and  external,  and  that  imparts  to  the  work  as  much  as  he 
chooses  of  his  own,  and  as  much  as  the  nothing^  from  which 
it  is  produced,  will  permit,)  his  excellence  and  dignity  must 
necessarily  far  exceed  the  capacity  of  the  universe,  and,  for 
the  same  reason,  that  of  man.  On  this  account,  he  is  said  in 
scripture,  "  to  dwell  in  the  light  unto  which  no  man  can  ap- 
proach," (i  Tim.  vi,  16,)  which  strains  even  the  most  acute 
sight  of  any  creature,  by  a  brightness  so  great  and  dazzling, 
that  the  eye  is  blunted  and  overpowered,  and  would  soon  be 
blinded  unless  God,  by  some  admirable  process  of  attemper- 
inai;  that  blaze  of  lio:ht,  should  offer  himself  to  the  view  of 
his  creatures  :  This  is  the  very  manifestation  before  which 
darkness  is  said  to  have  fixed  its  habitation. 

]!^or  is  he  himself  alone  inaccessible,  but  "as  the  heavens 
are  higher  than  the  earth,  so  are  his  ways  higher  than  our 
ways,  and  his  thoughts  than  our  thoughts."  (Isaiah  Iv. 
9.)  The  actions  of  God  are  called  "  the  ways  of  God,"  and 
the  creation  especially  is  called  "the  beginning  of  the  way  of 
God,"  (Prov.  viii,)  by  which  God  began,  as  it  were,  to  arise 
and  to  go  forth  from  the  throne  of  his  majesty.    Those  ac- 


AUTHOR  AND  END  OF  THEOLOGY. 


87 


tions,  therefore,  could  not  liavc  been  made  known  and  under- 
stood, in  the  manner  in  wliicli  it  is  aUowable  to  know  and 
understand  them,  except  by  the  revelation  of  God.  This  was 
also  indicated  before,  in  the  term  '•'•faiW  whicli  the  apostle 
employed.  But  the  thoughts  of  God,  and  his  will,  (l)oth  that 
will  which  he  wishes  to  be  done  by  us,  and  that  which  he  has 
resolved  to  do  concerning  us,)  are  of  free  disposition,  which 
is  determined  by  the  divine  power  and  liberty  inherent  in  him- 
self; and  since  he  has,  in  all  this,  called  in  the  aid  of  no 
counselor,  those  thoughts  and  that  will  are  of  necessity  "  un- 
searchable and  past  finding  out."  (Eom,  xi,  33.)  Of  these, 
Legal  Theology  consists ;  and  as  they  could  not  be  known 
before  the  revelation  of  them  proceeded  from  God,  it  is  evi- 
dently proved  that  God  is  its  Author. 

To  t/.is  truth  all  nations  and  people  assent.  What  com- 
pelled Eadamanthus  and  Minos,  those  most  equitable  kings 
of  Crete,  to  enter  the  dark  cave  of  Jupiter,  and  pretend 
that  the  laws  which  they  had  promulgated  among  their  sub- 
jects, were  brought  from  that  cave,  at  the  inspiration  of  De- 
ity ?  It  was  because  they  knew  those  laws  would  not  meet 
with  general  reception,  unless  they  were  believed  to  have 
been  divinely  communicated.  Before  Lycurgus  began  the 
work  of  legislation  for  his  Laceda„nnonians,  imitating  the  ex- 
ample of  those  two  kings,  he  went  to  Apollo  at  Dolphos,  that 
he  might,  on  his  return,  confer  on  his  laws  the  highest  rec- 
ommendation by  means  of  the  authority  of  the  Deljihic  Ora- 
cle. To  induce  the  ferocious  minds  of  the  Tioniau  jjcople  to 
submit  to  religion,  Numa  Pompilius  feigned  that  he  had 
nocturnal  conferences  with  the  goddess  ^geria.  These  were 
positive  and  evident  testimonies  of  a  notion  which  had  pre- 
occupied the  minds  of  men,  "that  no  religion  except  one  of 
divine  origin,  and  deriving  its  pi-inciples  from  heaven,  deser- 
ved to  be  received."  Such  a  truth  they  considered  this, 
"that  no  one  could  know  God,  or  any  thing  concerning  God, 
except  through  God  himself." 

2.  Let  us  now  look  at  Evangelical  Theology.  We  have 
made  the  Author  of  it  to  be  Christ  and  God,  at  the  com- 
mand  of  the  same  scriptures  as  those   which  establish  the 


bo  JAMES    AKRnNroS. 

divine  claims  of  Legal  Theology,  and  because  tlie  nature  of 
the  object  requires  it  with  the  greater  justice,  in  proportion 
as  that  object  is  the  more  deeply  hidden  in  the  abyss  of  the 
divine  wisdom,  and  as  the  human  mind  is  the  more  closely 
suiTOunded  and  enveloped  with  the  shades  of  ignorance. 

(1.)  Exceedingly  numerous  are  the  passages  of  scripture 
which  serve  to  aid  and  strengthen  us  in  this  opinion.  We 
will  enumerate  a  few  of  them  :  First^  those  which  ascribe  the 
manifestation  of  this  doctrine  to  God  the  Fathek  ;  Then^ 
those  which  ascribe  it  to  Christ.  "  But  we,"  says  the  apostle, 
"speak  the  wisdom  of  God  in  a  mystery,  even  the  hidden 
wisdom,  which  God  ordained  before  the  world  unto  our  glory. 
But  God  hath  revealed  it  unto  us  by  his  Spii'it."  (1  Cor.  ii,  Y, 
10.)  The  same  apostle  says,  "  The  gospel  and  the  preaching 
of  Jesus  Christ,  according  to  the  revelation  of  the  mystery, 
which  was  kept  secret  since  the  world  began,  but  now  is  made 
manifest  by  the  scriptures  of  the  prophets,  according  to  the 
commandment  of  the  everlasting  God."  (Eom.  xvi,  25,  26.) 
When  Peter  made  a  correct  and  just  confession  of  Christ,  it 
it  was  said  to  him  by  the  Savior,  "  Flesh  and  blood  hath  not 
revealed  it  unto  thee,  but  my  Father  which  is  in  heaven." 
(Matt,  xvi,  IT.)  John  the  Baptist  attributed  the  same  to 
Christ,  saying,  "  The  only  begotten  Son,  which  is  in  the  bo- 
som of  the  Father,  he  hath  declared  God  to  us."  (John  i,  18,) 
Christ  also  ascribed  this  manifestation  to  himself  in  these 
words  :  "  No  man  knoweth  the  Son  but  the  Father ;  neither 
knoweth  any  man  the  Father  save  the  Son,  and  he  to  whom- 
soever the  Son  will  reveal  him."  (Matt,  xi,  27.)  And,  in 
another  place,  "  I  have  manifested  thy  name  unto  the  men 
whom  thou  gavest  me  out  of  the  world,  and  they  have  be- 
lieved that  thou  didst  send  me."     (John  xvii,  6,  8.) 

(2.)  Let  us  consider  the  necessity  of  this  manifestation  from 
the  nature  of  its  Object. 

This  is  indicated  by  Christ  when  speaking  of  Evangelical 
Theology,  in  these  words  :  "  No  man  knoweth  the  Son  but 
the  Father ;  neither  knoweth  any  man  the  Father  save  the 
Son."  (Matt,  xi,  27.)  Therefore  no  man  can  reveal  the  Fa- 
ther or  the  Sou,  and  yet  in  the  knowledge  of  them  are  com- 


AUTUOR  AND  END  OF  THEOLOGY. 


89 


prised  the  ^lad  tidings  of  tlie  pjospel.  The  Baptist  is  an 
assertor  of  the  necessity  of  this  iiuiiiifostation  wlien  he  dechires, 
that  "  No  man  hath  seen  God  at  any  time."  (John  i,  18.)  It 
is  the  loUdoDi  beh)no;ing  to  this  Theology,  which  is  said  by  the 
Apostle  to  be  "  hidden  in  a  mystery,  which  none  of  the  princes 
of  this  world  knew,  and  which  eye  hath  not  seen,  nor  ear 
heard,  neither  hath  it  entered  into  the  heart  of  man."  (1  Cor. 
ii,  7,  8,  9.)  It  does  not  come  within  the  cognizance  of  the 
understanding,  and  is  not  mixed  up,  as  it  were,  with  the  first 
notions  or  ideas  impressed  on  the  mind  at  tlie  period  of  its 
creatit)n  ;  it  isnot  acquired  in  conversation  or  reasoning;  but 
it  is  made  known  "  in  the  words  which  the  Holy  Ghost  teach- 
eth."  To  this  Theology  belongs  "  that  manifold  wisdom  of 
God  Mdiich  niust  be  made  known  by  the  Church  unto  the 
principalities  and  powers  in  heavenly  places,"  (Ephes.  iii,  10,) 
otherwise  it  would  remain  unknown  even  to  the  angels  them- 
selves. What !  Are  the  deep  things  of  God  "  which  no  man 
knoweth  but  the  Spirit  of  God  which  is  in  himself,"  explained 
by  this  doctrine  ?  Does  it  also  unfold  "the  length  and  breadth, 
and  depth  and  height"  of  the  wisdom  of  God  ?  As  the  Apostle 
speaks  in  another  passage,  in  a  tone  of  the  most  impassioned 
admiration,  and  almost  at  a  loss  what  woitls  to  employ  in 
expressing  the  fullness  of  this  Theology,  in  which  are  proposed, 
as  objects  of  discovery,  "  the  love  of  Christ  which  passeth 
knowledge,  and  the  peace  of  God  which  passeth  all  understand- 
ing." (Ephes.  iii,  18.)  From  these  passages  it  most  evidently 
appears,  that  the  Object  of  Evangelical  Theology  must  have 
been  revealed  by  God  and  Christ,  or  it  nuist  otlierwise  have 
remained  hidden  and  surrounded  by  perpetual  darkness  ;  or, 
(which  is  the  same  thing,)  that  Evangelical  Theology  would 
not  have  come  within  the  range  of  our  knowledge,  and,  on 
that  account,  as  a  necessary  consequence,  there  could  have 
been  none  at  all. 

If  it  be  an  agreeable  occupation  to  f.ny  pei-son,  (and  such  it 
must  always  prove,)  to  look  more  methodically  and  distinctly 
through  each  part,  let  him  cast  the  eyes  of  his  mind  on  those 
projx'rtieso^  \\\Q  Divine  Nature  which  this  Theology  disi)lays, 
clothed  in  their  own  appropriate  mode  ;  let  him  consider  those 


90  JAMES    ARMINIUS. 

actions  of  God  which  this  doctrine  brings  to  light,  and  that 
will  of  God  which  he  has  revealed  in  his  gospel :  When  he 
has  done  this,  (and  of  much  more  than  this  the  subject  is 
worthy,)  he  will  more  distinctly  understand  the  necessity  of 
the  Divine  manifestation. 

If  any  one  would  adopt  a  compendious  method,  let  him  only 
contemplate  Christ ;  and  when  he  has  diligently  observed  that 
admirable  union  of  the  Word  and  flesh,  his  investiture  into 
office  and  the  manner  in  which  its  duties  were  executed ; 
when  he  has  at  the  same  time  reflected,  that  the  whole  of  these 
arrangements  and  proceedings  are  in  consequence  of  the  volun- 
tary economy,  regulation,  and  free  dispensation  of  God  ;  he 
cannot  avoid  professing  openly,  that  the  knowledge  of  all  these 
things  could  not  have  been  obtained  except  by  means  of  the 
revelation  of  God  and  Christ. 

But  lest  any  one  should  take  occasion,  from  the  remarks 
which  we  have  now  made,  to  entertain  an  unjust  suspicion  or 
error,  as  though  God  the  Father  alone,  to  the  exclusion  of  the 
Son,  were  the  Author  of  the  legal  doctrine,  and  the  Father 
through  the  Son  were  the  Author  of  the  Evangelical  doctrine — 
a  few  observations  shall  be  added,  that  may  serve  to  solve  this 
difficulty,  and  further  to  illustrate  the  matter  of  our  discourse. 
As  God  by  his  Wokd,  (which  is  his  own  Son,)  and  by  his 
Spirit,  created  all  things,  and  man  according  to  the  image  of 
himself,  so  it  is  likeAvise  certain,  that  no  intercourse  can  take 
place  between  him  and  man,  without  the  agency  of  the  Son 
and  of  the  Holy  Spirit.  How  is  this  possible,  since  the  ad 
extra  works  c^f  the  Deity  are  indivisible,  and  when  the  order 
of  operation  ad  extra  is  the  same  as  the  order  of  procession  ad 
intra  f  We  do  not,  therefore,  by  any  means  exclude  the  Son 
as  the  Word  of  the  Father,  and  the  Holy  Ghost  who  is  "  the 
Spirit  of  Prophecy,"  from  efficiency  in  this  revelation. 

But  there  is  another  consideration  in  the  manifestation  of 
the  gospel,  not  indeed  with  respect  to  the  persons  testifying, 
but  in  regard  to  the  manner  in  which  they  come  to  be  con- 
sidered. For  the  Father,  the  Son,  and  the  Holy  Spirit,  have 
not  only  a  natural  relation  among  themselves,  but  another 
likewise  which  derives  its  origin  from  the  will ;  yet  the  latter 


AUTHOR   AND    END    OF   THEOLOGY.  91 

entirely  aa:rees  with  the  natural  relation  that  subsists  among 
them.  There  is  an  internal  i)roccssion  in  the  persons ;  and 
there  is  an  cxteraal  one,  which  is  called  in  tiie  scriptures  and 
in  the  writings  of  the  Fathers,  hy  the  name  of  "  Mission"  or 
"sending."  To  the  latter  mode  of  procession,  special  regard 
must  be  had  in  this  revelation.  For  the  Father  manifests  the 
Gospel  through  his  Son  and  Spirit,  (i.)  lie  manifests  it 
through  tlie  Son,  as  to  his  being,  sent  for  the  purpose  of  per- 
forming the  office  of  Mediator  between  God  and  sinful  men; 
as  to  his  being  the  Word  made  flesh,  and  God  manifest  in  the 
flesh  ;  and  as  to  his  having  died,  and  to  his  being  raised  again 
to  life,  whether  that  was  done  in  reality,  or  only  in  the  decree 
and  foreknowledge  of  God.  (ii.)  He  also  manifests  it  through 
his  Spirit,  as  to  his  being  the  Spirit  of  Christ,  whom  he  asked 
of  his  Father  by  his  passion  and  his  death,  and  whom  he 
obtained  when  he  was  raised  from  the  dead,  and  placed  at  the 
right  hand  of  the  Father. 

I  thiidc  you  will  understand  the  distinction  which  I  imagine 
to  be  here  employed :  I  will  afford  you  an  opportunity  to  ex- 
amine and  prove  it,  by  adducing  the  clearest  passages  of 
scripture  to  aid  us  in  confirming  it.  (i.)  "All  things,"  said 
Christ,  "  are  delivered  to  me  of  my  Father ;  and  no  man 
knoweth  the  Son,  but  the  Father  ;  neither  knoweth  any  man 
the  Father,  save  the  Son."  (Matt,  xi,  27.)  They  were  de- 
livered by  the  Father,  to  him  as  the  Mediator,  "  in  whom  it 
was  his  pleasure  that  all  fullness  should  dwell."  (Col.  i,  19. 
See  also  ii,  9.)  In  the  same  sense  must  be  understood  what 
Christ  says  in  John  :  "  I  have  given  unto  them  the  words 
which  thou  gavest  me  ;"  for  it  is  subjoined,  "  and  they  have 
known  surely  that  I  came  out  fi  om  thee,  and  they  have  believed 
that  thou  didst  send  me."  (xvii,  8.)  From  hence  it  appears, 
that  the  Father  had  given  those  words  to  him  as  the  Media- 
tor :  on  which  account  he  says,  in  another  place,  "  He  whom 
God  hath  sent,  speaketh  the  words  of  God."  (John  iii,  34.) 
With  this  the  saying  of  the  Baptist  agrees,  "  The  law  was 
given  by  Moses,  but  grace  and  truth  came  by  Jesus  Christ." 
(John  i,  17.)  But  in  reference  to  his  being  opposed  to  Moses, 
who  accuses  and  condemns  sinners,  Christ  is  considered  as  the 


92  JAMES   AEMmiUS. 

Mediator  between  God  and  sinners.  Tlie  following  passage 
tends  to  the  same  point :  "  ]Sro  man  hath  seen  God  at  any 
time  :  the  onl}^  begotten  Son  which  is  in  the  bosom  of  the  Fa- 
ther," [that  is,  "  admitted,"  in  his  capacity  of  Mediator,  to  the 
intimate  and  confidential  view  and  knowledge  of  his  Father's 
secrets,]  "he  hath  declared  him:"  (John  i,  18.)  "For  the 
Father  loveth  the  Son,  and  hath  given  all  things  into  his 
hand  ;"  (John  iii,  35,)  and  among  the  things  thus  given,  was 
the  doctrine  of  the  gosj^el,  which  he  was  to  expound  and  de- 
clare to  others,  by  the  command  of  God  the  Father.  And  in 
every  revelation  which  has  been  made  to  us  through  Christ, 
that  exjDression  which  occurs  in  the  beginning  of  the  Apoca- 
lypse of  St.  John  holds  good  and  is  of  the  greatest  validity  : 
"  The  revelation  of  Jesus  Christ,  which  God  gave  unto  him, 
to  shew  unto  his  servants."  God  has  therefore  manifested 
Evangelical  Theology  through  his  Son,  in  reference  to  his 
being  sent  forth  by  the  Father,  to  execute  among  men,  and  in 
his  name,  the  office  of  Mediator. 

(ii.)  Of  THE  Holy  Spirit  the  same  scripture  testifies,  that, 
as  the  Spirit  of  Christ  the  Mediator,  who  is  the  head  of  his 
church,  he  has  revealed  tlie  Gospel.  "  Christ,  by  the  Spirit," 
says  Peter,  "  went  and  preached  to  the  spirits  in  prison."  (1 
Peter  iii,  19.)  And  what  did  he  preach  ?  Repentence.  This 
therefore,  was  done  through  his  Spirit,  in  his  capacity  of  Me- 
diator, for,  in  this  respect  alone,  the  Spirit  of  God  exhorts  to 
repentance.  This  appears  more  clearly  from  the  same  Apos- 
tle :  "  Of  which  salvation  the  prophets  have  enquired  and 
searched  diligently,  who  prophesied  of  the  grace  that  should 
come  unto  you  :  searching  what,  or  what  manner  of  time,  the 
Spirit  of  Christ  which  was  in  them  did  signify,  when  it  testi- 
fied beforehand  the  sufferings  of  Christ,  and  the  glory  that 
should  follow,"  And  this  was  the  Spirit  of  Christ  in  his  char- 
acter of  Mediator  and  head  of  the  Church,  which  the  very  ob- 
ject of  the  testimony  foretold  by  him  sufficiently  evinces.  A 
succeeding  passage  excludes  all  doubt ;  for  the  gospel  is  said 
in  it  "to  be  preached  by  the  Holy  Ghost  sent  down  from 
heaven."  (1  Pet.  i,  12.)  For  he  was  semt  down  by  Christ 
when  he  was  elevated  at  the  right  hand  of  God,  as  it  is  men- 


AUTHOR  AND  END  OF  THEOLOGY.  98 

tioncd  ill  the  second  chapterof  the  Acts  of  the  Apostles;  ^vliich 
passage  als^o  makes  for  our  purpose,  and  on  that  account  de- 
serves to  have  its  just  meaning  here  appreciated.     This  is  its 
phraseology,  "  Therefore,  being  by  the  right  hand  of  God  ex- 
alted, and  having  received  of  the  Father  the  promise  of  the 
Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see  and 
hear."     (Acts  ii,  33.)     For  it  was  by  the  Sjjirit  that  the  Apos- 
tles proi)hesied  and  spoke  in  divers  languages.     These  passa- 
ges miijht  suflice;  but  I  cannot  omit  tliat  mo^t  ni)l)le  sentence 
spoken  by  Cln-ist  to  console  the  minds  of  his  disciples,  who 
were  grieving  on  account  of. his  departure,  "If  I  go  not  away 
the  Comforter  [or  rather    'the  Advocate,  who  shall,  in  my 
place,  discharge  the  vicarious  office,'  as  Tertullian  expresses 
himself;]  If  I  go  not  away,  the  Comforter  will  not  come  unto 
you ;  but  if  I  depart,  I  will  send  him  unto  you.     And  when 
he  is  come  he  will  reprove  the  world,  ifec.     (John  xvi,  7,  8.) 
He  shall  glorify  me  :  for  he  shall  receive  of  mine,  and  shall 
shew  it  unto   you."     (14.)     Christ,  therefore,  as   Mediator, 
"  will  send  him,"  and  he  "will  receive  of  that  which  belongs 
to  Christ  the  Mediator.     lie  shall  glorify  Christ,"  as  constitu- 
ted by  God  the  Mediator  and  the  Head  of  the  Church  ;  and 
he  shall  glorify  him  with  that  glory,  which,  according  to  the 
scventeeth  chapter  of  St.  John's  Gospel,  Christ  thought  it  ne- 
cessary to  ask  of  his  Father.     That  passage  brings  another  to 
my  recollection,  which  may  be  called  its  parallel  in  merit : 
John  says,  "  The  Holy  Ghost  was  not  yet  given  ;  because  that 
Jesus  was  not  yet  glorified."     (vii,  30.)     This  remark  was  not 
to  be  understood  of  the  person  of  the  Spirit,  but  of  his  gifts, 
and  especially  that  of  prophecy.     But  Christ  was  glorified  in 
quality  of  Mediator :  and  in  that  glorified  capacity  he  sends 
the  Holy  Ghost ;  therefore,  the  Holy  Spirit  was  sent  by  Christ 
as  the  Mediator.     On  this  account  also,  the  Spirit  of  Christ 
the  ^[ediator  is  the  Author  of  Evangelical  Prophecy.     But 
the  Holy  Ghost  was  sent,  even  before  the  glorification  of 
Christ,  to  reveal  the  Gospel.    The  existing  state  of  the  Church 
required  it  at  that  period,  and  the  Holy  Spirit  was  sent  to  meet 
that  necessity.     "  Christ  is  likewise  the  same  yesterday,  to- 
day and  forever."     (Hcb.  xiii,  8.)     He  was  also  "  slain  from 


94  JAJSIES    AHMINIUS. 

the  foundation  of  the  world  ;"  (Rev.  xiii,  8,)  and  was,  there- 
fore, at  that  same  time  raised  again  and  glorified ;  but  this 
was  all  in  the  decree  and  fore-knowledge  of  God.  To  make 
it  evident,  however,  that  God  has  never  sent  the  Holy  Spirit 
to  the  Church,  except  through  the  agency  of  Christ  the  Medi- 
ator, and  in  regard  to  him,  God  deferred  that  plentiful  and 
exuberant  efiusion  of  his  most  copious  gifts,  until  Christ,  after 
his  exaltation  to  heaven,  should  send  them  down  in  a  commu- 
nication of  the  greatest  abundance.  Thus  he  testified  by  a 
clear  and  evident  proof,  that  he  had  formerly  poured  out  the 
gifts  of  the  Spirit  upon  the  Church,  by  the  same  person,  as  he 
by  whom,  (when  through  his  ascension  the  dense  and  over- 
charged cloud  of  waters  above  the  heavens  had  been  disparted,) 
he  poured  down  the  most  plentiful  showers  of  his  graces,  in- 
undating and  ovei'spreading  the  whole  body  of  the  Church. 

III.  But  the  revelation  of  Evangelical  Theology  is  attribu- 
ted to  Christ  in  regard  to  his  Mediatorshij),  and  to  the  Holy 
Ghost  in  regard  to  his  being  the  appointed  substitute  and  Ad- 
vocate of  Christ  the  Mediator.  This  is  done  most  consistently 
and  for  a  very  just  reason,  both  because  Christ,  as  Mediator, 
is  placed  for  the  ground-work  of  this  docti-iue,  and  because  in 
the  duty  of  Mediation  those  actions  were  to  be  pei  formed,  those 
sufferings  endured,  and  those  blessings  asked  and  obtained, 
which  complete  a  goodly  portion  of  the  matters  that  are  disclo- 
sed in  the  gospel  of  Christ.  "No  wonder,  therefore,  that  Christ 
in  this  respect,  (in  which  he  is  himselfthe  object  of  the  gospel,) 
should  likewise  be  the  revealer  of  it,  and  the  j^erson  who  asks 
and  2)rocures  all  evangelical  graces,  and  who  is  at  once  the 
Lord  of  them  and  the  communicator.  And  since  the  Spirit 
of  Christ,  our  Mediator  and  our  head,  is  the  bond  of  our  union 
with  Christ,  from  which  we  also  obtain  communion  with 
Christ,  and  a  participation  in  all  his  blessings — ^it  is  just  and 
reasonable,  that,  in  the  respect  which  we  have  just  mentioned, 
Christ  should  reveal  to  our  minds,  and  seal  upon  our  hearts, 
the  evangelical  charter  and  evidence  of  that  faith  hy  lohich 
he  dwelleth  in  our  hearts.  The  consideration  of  this  matter 
exhibits  to  us  (1.)  the  cause  why  it  is  possible  for  God  to  re- 
strain himself  with  such  great  forbearance,  patience,  and  long 


AUTHOR   iLND   END   OF    THEOLOGY.  95 

suffering,  until  the  gospel  is  obeyed  by  those  to  whom  it  is 
preached ;  and  (2.)  it  affords  great  consolation  to  our  igno- 
rance and  infirmities. 

I  tliink,  my  hearers,  you  perceive  that  this  single  view  adds 
no  small  degree  of  dignity  to  our  Evangelical  Theology,  beside 
that  which  it  possesses  from  the  common  consideration  of  its 
Author.     If  we  may  be  allowed  further  to  consider  wliat  wis- 
dom, goodness  and  power  God  expended  when  he  instituted 
and  revealed  this  Theology,  it  will  give  great  imj^ortance  to 
our  proposition.     Indeed,  all  kinds  of  sciences  have  their  ori- 
gin in  the  wisdom  of  God,  and  are  communicated  to  men  by 
bis  goodness  and  power.     But,  if  it  be  his  right,  (as  it  undoubt- 
edly is,)  to  aj^point  gradations  in  the  external  exercise  of  his 
divine  properties,  we  shall  say,  that  all  other  sciences  except 
tills,  have  arisen  from  an  inferior  wisdom  of  God,  and  have 
been  revealed  by  a  less  degree  of  goodness  and  i^ower.     It  is 
proper  to  estimate  this  matter  according  to  the  excellence  of 
its  object.     As  the  wisdom  of  God,  by  which  he  knows  him- 
self, is  greater  than  that  by  which  he  knows  other  things ;  so 
the  wisdom  employed  by  him  in  the  manifestation  of  himself 
is  greater  tliau  that  employed  in  the  manifestation  of  other 
things.     The  goodness  by  which  he  permits  himself  to   be 
known  and  acknowledged  by  man  as  his  Chief  Good,  is  great- 
er than  that  by  which  he  imparts  the  knowledge  of  other 
things.     The  poiocr  also,  by  which  nature  is  raised  to  the 
knowledge  of  supernatm'al  things,  is  greater   than  that  by 
which  it  is  broui!;ht  to  investifjate  thin<]!;s  that  are  of  the  same 
species  and  origin  with  itself.     Therefore,  although  all  the  sci- 
ences may  boast  of  God  as  their  author,  yet  in  these  particu- 
lars. Theology,  soaring  above  the  whole,  leaves  them  at  an  im- 
mense distance. 

But  as  this  consideration  raises  the  dignity  of  Theology,  on 
the  whole  far  above  all  other  sciences,  so  it  likewise  demon- 
strates that  Evangelical  far  surjDasses  Legal  Theology ;  on 
which  point  we  may  be  allowed,  with  your  good  leave,  to 
dwell  a  little.  The  wisdom,  goodness  and  power,  by  Mhich 
God  made  man,  after  his  own  image,  to  consist  of  a  rational 
soul  and  a  body,  are  great,  and  constitute  the  claims  to  prece- 


96  JA]MES    AKMINIUS. 

dency  on  the  part  of  Legal  Theology.  But  the  wisdom,  good- 
ness and  power,  by  which  "  the  Word  was  made  flesh,"  (John 
i,  14,)  and  God  was  manifest  in  the  flesh,"  (1  Tim.  iii,  16,) 
and  by  which  he  "  who  was  in  the  form  of  God  took  upon 
himself  the  form  of  a  servant,"  (Phil,  ii,  T,)  are  still  greater, 
and  they  are  the  cLaims  by  which  Evangelical  Theology  asserts 
its  right  to  precedence.  The  wisdom  and  goodness,  by  the 
operation  of  whicli  the  power  of  God  has  been  revealed  to  sal- 
vation, are  great ;  but  that  b}^  which  is  revealed  "  the  power 
of  God  to  salvation  to  every  one  that  believeth,"  (Rom.  ii,  16,) 
far  exceeds  it.  Great  indeed  are  the  wisdom  and  goodness  by 
which  "  the  righteousness  of  God  by  the  law  is  made  manifest," 
and  by  which  the  justification  of  the  law  was  ascribed  of  debt 
to  perfect  obedience  ;  but  they  are  infinitely  surpassed  by  the 
wisdom  and  goodness  through  wdiich  the  righteousness  of  God 
by  faith  is  manifested,  and  through  which  it  is  determined 
that  the  man  is  justified  "  that  worketh  not,  but  [being  a  sin- 
ner,] believeth  on  him  wdio  justifieth  the  ungodly,"  according 
to  the  most  glorious  riches  of  his  grace.  Conspicuous  and  ex- 
cellent were  the  wisdom  and  goodness  which  appointed  the 
manner  of  union  with  God  in  legal  rightousness,  performed 
out  of  conformity  to  the  image  of  God,  after  which  man  was 
created.  But  a  solemn  and  substantial  triumph  is  achieved 
through  faith  in  Christ's  blood  by  the  wisdom  and  goodness, 
which,  having  devised  and  executed  the  wonderful  method  of 
(|ualifying  justice  and  mercy,  appoint  the  manner  of  union  in 
Christ,  and  in  his  righteousness,  "  who  is  the  brightness  of  his 
Father's  glory  and  the  express  image  of  his  person."  (TIeb. 
i,  3.)  Lastly,  it  is  the  wisdom,  goodness  and  jDOwer,  which, 
out  of  the  thickest  darkness  of  ignorance  brought  forth  the 
marvellous  light  of  the  gospel ;  which,  from  an  infinite  multi- 
tude of  sins,  brought  in  everlasting  righteousness ;  and  which, 
from  death  and  the  depths  of  hell,  "  brought  life  and  immor- 
tality to  light."  The  wisdom,  goodness  and  power  which  have 
produced  these  effects,  exceed  those  in  which  the  light  that  is 
added  to  light,  the  righteousness  that  is  rewarded  by  a  due 
recompense,  and  the  animal  life  that  is  regulated  according  to 
godliness  by  the  command  of  the  law,  are  each  of  them  swal- 


AUTHOR  AND  END  OF  THEOLOGY.  97 

lowed  up  and  consummated  in  that  which  is  spiritual  and 
eternal. 

A  deeper  consideration  of  this  matter  almost  compels  me  to 
adopt  a  more  confident  daring,  and  to  give  to  the  wisdom, 
goodness  and  power  of  God,  which  are  unfolded  in  Legal  The- 
ology, the  title  of  "  natural,"  and  as  in  some  sense  the  begin- 
ning of  the  going  forth  of  God  towards  his  image,  which  is 
man,  and  a  commencement  of  Divine  intercourse  with  him. 
The  others,  which  are  manifested  in  the  gospel,  I  fearlessly 
call  "  supernatural  wisdom,  power  and  goodness,"  and  "  the 
extreme  point  and  the  perfect  completion  of  all  revelation;"  be- 
cause in  the  manifestation  of  the  latter,  God  appears  to  have 
excelled  liimself,  and  to  have  unfolded  every  one  of  his  bles- 
sings. Admirable  was  the  kindness  of  God,  and  most  stupen- 
dous his  condescension  in  admitting  man  to  the  most  intimate 
communion  with  himself — a  privilege  full  of  grace  and  mer- 
cy, after  his  sins  had  rendered  him  unworthy  of  having  the 
establishment  of  such  an  intercourse.  But  this  was  required 
by  the  unhappy  and  miserable  condition  of  man,  who  through 
his  greater  unworthiness  had  become  the  more  indigent, 
through  his  deeper  blindness  required  illumination  by  a  stronger 
light,  through  his  more  grievous  wickedness  demanded  refor- 
mation by  means  of  a  more  extensive  goodness,  and  who,  the 
weaker  he  had  become,  needed  a  stronger  exertion  of  power 
for  his  restoration  and.  establishment.  It  is  also  a  happy  cir- 
cumstance, that  no  aberation  of  ours  can  be  so  great,  as  to  pre- 
vent God  from  recalling  us  into  the  good  way ;  no  fall  so  deep,  as 
to  disable  him  horn  raising  us  up  and  causing  us  to  stand  erect; 
and  no  evil  of  ours  can  be  of  such  magnitude,  as  to  prove  a 
difficult  conquest  to  his  goodness,  provided  it  be  his  pleasure 
to  put  the  whole  of  it  in  motion  ;  and  this  he  will  actually  do, 
provided  we  suffer  our  ignorance  and  infirmities  to  be  correct- 
ed by  his  light  and  power,  and  our  wickedness  to  be  subdued 
by  his  goodness. 

IV.   We  have  seen  that,  (I.)  God  is  the  Author  of  Legal 

Theology;  and  God  and  his  Christy  that  of  Eoangelical  The  ■ 

ology.     We  have  seen  at  the  same  time  (II.)  in  what  respect 

God  and  Christ  are  to  he  viewed  in  making  hiovm  this  reve- 

7  vol.  r. 


98  JAMES  AEMTNIUS. 

latioji,  and  (III.)  accwdwr/  to  lohat  properties  of  the  Divine 
Nature  of  hoth  of  them  it  has  Iteen  2)C'rfected. 

We  will  now  just  glance  at  the  mannek.  The  manner  of 
the  Divine  manifestation  appears  to  be  threefold^  according  to 
the   three  instrnments  or  organs  of  our  capacity.     (1.)  The 

EXTERNAL  SENSES,  (2.)  THE  INWARD  FANCY  OR  IMAGINATION,  and 

(3.)  THE  MIND  OR  UNDERSTANDING.  God  souietimes  rcvcals 
himself  and  his  will  by  an  image  or  representation  oflered  to 
the  external  sight,  or  through  an  audible  speech  or  discourse 
addressed  to  the  ear.  Sometimes  he  introduces  himself  by 
the  same  method  to  the  imagination ;  and  sometimes  he  ad- 
dresses the  mind  in  a  manner  ineffable,  which  is  called  inspi- 
ration. Of  all  these  modes  scripture  most  clearly  supplies 
us  with  luminous  examples.  But  time  will  not  permit  me  to 
be  detained  in  enumerating  them,  lest  I  should  appear  to  be 
yet  more  tedious  to  this  most  accomplished  assembly. 

THE   END    or    THEOLOGY. 

"We  have  been  engaged  in  viewing  the  Author  :  let  us  now 
advert  to  the  End.  This  is  the  more  eminent  and  divine  ac- 
cording to  the  greater  excellence  of  that  matter  of  which  it  is 
the  end.  In  that  light,  therefore,  this  science  is  far  more  illus- 
trious and  transcendent  than  all  others  ;  because  it  alone  has 
a  relation  to  the  life  that  is  spiritual  and  supernatural,  and  has 
an  end  beyond  the  boundaries  of  the  present  life :  while  all 
other  sciences  have  respect  to  this  animal  life,  and  each  has  an 
END  proposed  to  itself,  extending  from  the  centre  of  this  earth- 
ly life  and  included  within  its  circumference.  Of  this  science, 
then,  that  may  be  truly  said  which  the  poet  declared  concern- 
ing his  wise  friend,  "  For  those  things  alone  he  feels  any  rel- 
ish, the  rest  like  shadows  fly."  I  repeat  it,  "  they  fly  away," 
unless  they  be  referred  to  this  science,  and  firmly  fix  their  foot 
ujDon  it  and  be  at  rest.  But  the  same  person  who  is  the  Au- 
thor and  Object,  is  also  the  End  of  Theology.  The  very  pro- 
portion and  analogy  of  these  things  make  such  a  connection 
requisite.  For  since  the  Author  is  the  First  and  the  Chief 
Being,  it  is  of  necessity  that  he  be  the  First  and  Chief  Good. 


AUrnOR   AJiTD   END   OF   THEOLOGY.  \fV 

He  is,  therefore,  the  extreme  End  of  all  things.  And  since 
He,  the  Chief  Being  and  the  Chief  Good,  subjects,  lowers  and 
spreads  himself  out,  as  an  object  to  some  power  or  faculty  of 
a  rational  creature,  that  by  its  action  or  motion  it  may  be  em- 
ployed and  occupied  concerning  him,  nay,  that  it  may  in  a 
sense  be  united  with  him  ;  it  cannot  possibly  be,  that  the  crea- 
ture, after  having  performed  its  part  respecting  that  object, 
should  lly  beyond  it  and  extend  itself  further  for  the  sake  of 
acquiring  a  greater  good.  It  is,  therefore,  of  necessity  that  it 
restrain  itself  within  him,  not  only  as  within  a  boundary  be- 
yond which  it  is  impossible  for  it  to  pass  on  account  of  the  infini- 
tude of  the  object  and  on  account  of  its  own  importance,  but  also 
as  within  its  End  and  its  Good,  beyond  which,  because  they  are 
both  the  CHiTCF  in  degree,  it  neither  wishes  nor  is  capable  of  desi- 
ring any  thing;  provided  this  object  be  united  wnth  it  as  far  as  the 
capacity  of  the  creature  will  admit.  God  is,  therefore,  the  End  of 
our  Theology,  proposed  by  God  himself,  in  the  acts  prescribed  in 
it ;  intended  by  man  in  the  performance  of  those  actions,  and  to 
be  bestowed  by  God,  after  man  shall  have  piouslyand  religiously 
performed  his  duty.  But  because  the  chief  good  was  not  placed 
in  the  j)romise  of  it,  nor  in  the  desire  of  obtaining  it,  but  in  ac- 
tually receiving  it,  the  end  of  Theology  may  with  the  utmost 
propriety  be  called  the  union  of  God  wrrir  man. 

But  it  is  not  an  essential  union,  as  if  two  essences,  (for  in- 
stance that  of  God  and  man,)  were  compacted  together  or 
joined  into  one,  or  as  that  by  which  man  might  himself  be  ab- 
sorbed into  God.  The  former  of  these  modes  of  union  is  pro- 
hibited by  the  very  nature  of  the  things  so  united,  and  the 
latter  is  rejected  by  the  nature  of  the  union.  Neither  is  it  a 
formal  union,  as  if  God  by  that  union  might  be  made  in  the 
form  of  man,  like  a  Spirit  united  to  a  body  imparting  to  it 
life  and  motion,  and  acting  upon  it  at  pleasure,  although,  by 
dwelling  in  the  body,  it  should  confer  on  man  the  girt  of  life 
eternal.  But  it  is  an  objective  imio7i,  by  which  God,  through 
the  agency  of  his  pre-eminent  and  most  faithful  facidties  and 
actions,  (all  of  which  he  wholly  occupies  and  completely  tills,) 
gives  such  convincing  proofs  of  himself  to  man,  that  God  may 
then  be  eaid  to  be  "  all  in  all.-'     (1  Cor.  xv,  21.)    This  union 


100  JAMES     AKMINroS. 

is  immediate^  and  without  any  bond  that  is  different  to  the 
limits  themselves.  For  God  nnites  himself  to  the  understand- 
ing and  to  the  will  of  his  creature,  by  means  of  himself  alone, 
and  without  the  intervention  of  image,  species  or  appearance. 
This  is  what  the  nature  of  this  last  and  supreme  union  requires, 
as  being  that  in  which  consists  the  Chief  Good  of  a  rational 
creature,  which  cannot  find  rest  except  in  the  greatest  union 
of  itself  with  God.  But  by  Ihis  union,  the  understanding  be- 
holds in  the  clearest  vision,  and  as  if  "  face  to  face,"  God  him- 
self, and  all  his  goodness  and  incomparable  beauty.  And  be- 
cause a  good  of  such  magnitude  and  known  by  the  clearest  vis- 
ion cannot  fail  of  being  loved  on  its  own  account ;  from  this  very 
consideration  the  will  embraces  it  with  a  more  intense  love,  in 
proportion  to  the  greater  degree  of  knowledge  of  it  which  the 
mind  has  obtained. 

But  here  a  double  dilSiculty  presents  itself,  which  must  first 
be  removed,  in  order  that  our  feet  may  afterwards  without 
stumbling  run  along  a  path  that  will  then  appear  smooth  and 
to  have  been  for  some  time  well  trodden.  (1.)  The  one  is, 
"  How  can  it  be  that  the  eye  of  the  human  understanding  does 
not  become  dim  and  beclouded  when  an  object  of  such  trans- 
cendent light  is  presented  to  it  ?"  (2.)  The  other  is,  "  How 
can  the  understanding,  although  its  eye  may  not  be  dim  and 
blinded,  receive  and  contain  that  object  in  such  great  measure 
and  proportion  ?"  The  cause  of  the  first  is,  that  the  light  ex- 
hibits itself  to  the  imderstanding  not  in  the  infinity  of  its  own 
nature,  but  in  a  form  that  is  qualified  and  attempered.  And 
to  what  is  it  thus  accomodated  ?  Is  it  not  to  the  understand- 
ing ?  Undoubtedly,  to  the  understanding ;  but  not  according 
to  the  capacity  which  it  possessed  before  the  union  :  otherwise 
it  could  not  receive  and  contain  as  much  as  would  suflSce  to 
fill  it  and  make  it  happy.  But  it  is  attempered  according  to 
the  measure  of  its  extension  and  enlargement,  to  admit  of  which 
the  understanding  is  exquisitely  formed,  if  it  be  enlightened 
and  irradiated  by  the  gracious  and  glorious  shining  of  the  light 
accommodated  to  that  expansion.  If  it  be  thus  enlightened, 
the  eye  of  the  understanding  will  not  be  overpowered  and  be- 
come dim,  and  it  will  receive  that  object  in  such  a  vast  propor- 


AirrilOR   AND  END   OF  THEOLOGY.  101 

tion  as  will  most  abundantly  suffice  to  make  man  completely 
happy.  This  is  a  solution  for  both  these  difficulties.  But  an 
extension  of  the  undei-standing  will  be  followed  by  an  enlarge- 
ment of  the  will,  either  from  a  proper  and  adequate  object 
oflered  to  it,  and  accommodated  to  the  same  rule ;  or,  (which 
I  prefer,)  from  the  native  agreement  of  the  will  and  understand- 
ing, and  the  analogy  implanted  in  both  of  them,  according  to 
which  the  understanding  extends  itself  to  acts  of  volition,  in 
the  very  pro  [portion  of  its  understanding  and  knowledge.  In 
this  act  of  the  mind  and  will — in  seeing  a  present  God,  in  lov- 
ing him,  and  therefore  in  the  enjoyment  of  him^ — the  salvation 
of  man  and  his  perfect  happiness  consist.  To  which  is  added 
a  conformation  of  our  body  itself  to  this  glorious  state  of  soul, 
which,  whether  it  be  effected  by  the  immediate  action  of  God 
on  the  body,  or  by  means  of  an  agency  resulting  from  the  ac-  * 
tion  of  the  soul  on  the  body,  it  is  neither  necessary  for  us  here 
to  enquire,  nor  at  this  tinle  to  discover.  From  hence  also  ari- 
ses and  shines  forth  illustriously  the  chief  and  infinite  glory  of 
God,  far  surpassing  all  other  glory,  that  he  has  displayed  in 
every  preceding  function  which  he  administered.  For  since 
that  action  is  truly  great  and  glorious  which  is  good,  and  since 
goodness  alone  obtains  the  title  of  "  greatness,"  according  to 
that  elegant  saying,  to  su  ii-sya^^  then  indeed  the  best  action  of 
God  is  the  greatest  and  the  most  glorious.  But  that  is  the  best 
action  by  which  he  unites  himself  immediately  to  the  creature 
and  affords  himself  to  be  seen,  loved  and  enjoyed  in  such  an 
abundant  measure  as  agrees  with  the  creature  dilated  and  ex- 
panded to  that  degree  which  we  have  mentioned.  This  is, 
therefore,  the  most  glorious  of  God's  actions.  Wherefore  the 
end  of  Theology  is  the  union  of  God  with  man^  to  the  salva- 
tion of  the  one  and  the  glory  of  the  other ;  and  to  the  glory 
which  he  declares  by  his  act,  not  that  glory  which  man  ascri- 
bes to  God  when  he  is  united  to  him.  Yet  it  cannot  be  other- 
wise, than  that  man  should  be  incited  to  sing  forever  the  high 
praises  of  God,  when  he  beholds  and  enjoys  such  large  and 
overpowering  goodness. 

•  "Tb«t  which  is  good  is  great" 


102  JAMES   ARMTNIUS. 

But  the  observations  we  have  hitherto  made  on  the  End  of 
Theology,  were  accommodated  to  the  manner  of  that  which  is 
legal.  We  must  now  consider  the  End  as  it  is  proposed  to 
Evangelical  Theology.  The  End  of  this  is  (1.)  God  and  Christ, 
(2.)  tlie  union  of  man  with  both  of  them,  and  (3.)  the  sight  and 
fruition  of  both,  to  the  glory  of  both  Christ  and  God.  On  each 
of  these  particulars  we  have  some  remarks  to  make  from  the 
scriptures,  and  which  most  appropriately  agree  witli,  and  are 
peculiar  to,  the  Evangelical  doctrine. 

But  before  we  enter  upon  these  remarks,  we  must  shew  that 
the  salvation  of  man,  to  the  glory  of  Christ  liimself,  consists 
also  in  the  love,  the  sight,  and  the  fruition  of  Clirist.  There 
is  a  passage  in  the  fifteenth  chapter  of  the  first  Epistle  of  the 
Apostle  Paul  to  the  Corinthians,  which  imposes  this  necessity 
*upon  us,  because  it  appears  to  exclude  Christ  from  tliis  consid- 
eration. For  in  that  place  the  apostle  says,  "When  Christ  shall 
have  delivered  up  the  kingdom  to  God,  even  the  Father,  then 
the  Son  also  himself  shall  be  subject  unto  him,  that  God  may 
be  all  in  all."  (1  Cor.  xv,  2-i.)  From  this  passage  three  difli- 
culties  are  raised,  which  must  be  removed  by  an  appropriate 
explanation.  They  are  these  :  (1.)  " K  Christ  'shall  deliver 
up  the  kingdom  to  God,  even  the  Father,'  he  will  no  longer 
reign  himself  in  pei-son."  (2.)  "  If  he  '  shall  be  subject  to  the 
Father,'  he  will  no  more  preside  over  his  Church :"  and  (3.) 
"  If  God  shall  be  all  in  all,'  then  our  salvation  is  not  placed 
in  the  union,  sight  and  fruition  of  him."  I  will  proceed  to  give 
a  separate  answer  to  each  of  these  objections.  The  kingdom 
of  Christ  embraces  two  objects  :  The  Mediatorial  function  of 
the  regal  office,  and  the  Regal  glory:  The  vojaX  fimctimi  will 
be  laid  aside,  because  there  will  then  be  no  necessity  or  use 
for  it,  but  the  royal  glory  will  remain  because  it  was  obtained 
by  the  acts  of  the  Mediator,  and  was  conferred  on  him  by  the 
Father  according  to  covenant.  The  same  thing  is  declared  by 
the  expression  "  shall  be  subject,"  which  here  signifies  nothing 
more  than  the  laying  aside  of  the  super-eminent  power  which 
Christ  had  received  from  the  Father,  and  which  he  had,  as  the 
Father's  Yicegerent,  administered  at  the  pleasure  of  his  own 
will :  And  yet,  when  he  has  laid  down  this  power,  he  will  re- 


AUTHOR  AND  END  OF  THEOLOGY.  103 

main,  as  we  shall  see,  the  head  and  the  husband  of  his  Church. 
That  sentence  has  a  similar  tendency  in  which  it  is  said,  "  God 
shall  be  all  in  all."  For  it  takes  away  even  the  intermedi- 
ate and  deputed  administration  of  the  creatures  which  God  is 
accustomed  to  use  in  the  communication  of  his  benefits  ;  and 
it  indicates  that  God  will  likewise  immediately  from  himself 
communicate  his  own  good,  even  himself  to  his  creatures. 
Therefore,  on  the  authority  of  this  passage,  nothing  is  taken 
away  from  Christ  which  we  have  been  wishful  to  attribute  to 
him  in  this  discourse  according  to  the  scriptures. 

This  we  will  now  shew  by  some  plain  and  apposite  passages. 
Christ  promises  an  union  with  himself  in  these  words,  "  If  a 
man  love  me,  he  will  keep  my  words ;  and  my  Father  will 
love  him,  and  we  will  come  unto  him,  and  make  our  abode 
with  him."  (John  xiv,  23.)  Here  is  a  promise  of  good:  there- 
fore the  good  of  the  Church  is  likewise  placed  in  union  with 
Christ ;  and  an  cibode  is  promised,  not  adinitting  of  termina- 
tion by  the  bounds  of  this  life,  but  which  Mali  continue  for  ev- 
er, and  shall  at  length,  when  this  short  life  is  ended,  be  con- 
summated in  heaven.  In  reference  to  this,  the  Apostle  says, 
"  I  desire  to  depart  and  to  be  with  Christ ;"  and  Christ  himself 
says,  "  I  will  that  they  also  whom  thou  hast  given  me,  be  with 
me  where  I  am."  (John  xvii,  24.)  John  says,  that  the  end 
of  his  gospel  is,  "  that  our  fellowship  may  be  with  the  Father 
and  the  Son  ;"  (1  John  i,  3,)  in  which  fellowship  eternal  life 
must  necessarily  consist,  since  in  another  place  he  explains  the 
same  end  in  these  words,  "  But  these  are  written,  that  ye  might 
believe  that  Jesus  is  the  Christ :  and  that,  believing,  ye  might 
have  life  through  his  name."  (John  xx,  31.)  But  from  the 
meaning  ot  the  same  Apostle,  it  appears,  that  this  fellowship  has 
an  union  antecedent  to  itself.  These  are  his  words,  "  If  that 
which  ye  have  heard  from  the  beginning  shall  remain  in  you 
ye  also  shall  continue  in  the  Son,  and  in  the  Father."  ( I  John 
ii,  24:.)  What !  Shall  the  union  between  Christ  and  his  Church 
cease  at  a  period  when  he  shall  place  before  his  glorious  sight 
his  spouse  sanctified  to  himself  by  his  own  blood?  Far  be  the 
idea  from  us  !  For  the  union,  which  had  commenced  here  on 
earth,  will  then  at  length  be  consummated  and  perfected. 


104  JAMES  AEMmrus. 

If  any  one  entertain  doubts  concerning  the  vision  of  Christ, 
let  him  listen  to  Christ  in  this  declaration:  "He  that  loveth 
me  shall  be  loved  of  mj  Father ;  and  I  will  love  him,  and 
will  manifest  myself  to  him."  (John  xiv,  21.)  Will  he  thus 
disclose  himself  in  this  world  only  ?  Let  us  again  hear 
Christ  when  he  intercedes  with  the  Father  for  the  faithful : 
"  Father,  I  will  that  they  also,  whom  thou  hast  given  me,  be 
with  me  where  I  am ;  that  they  may  behold  my  glory,  which 
thou  hast  given  me  :  tor  thou  lovedst  me  before  the  foundation 
of  the  world."  (John  xvii,  24.)  Christ,  therefore,  promises 
to  his  followers  the  sight  of  his  glory,  as  something  salutary  to 
them ;  and  his  Father  is  entreated  to  grant  this  favor.  The 
same  truth  is  confirmed  by  John  when  he  says,  "  Then  we 
shall  see  him  as  he  is."  ( 1  John  iii,  2.)  This  passage  may 
without  any  impropriety  be  understood  of  Christ,  and  yet  not 
to  the  exclusion  of  God  the  Father.  But  what  do  we  more  dis- 
tinctly desire  than  that  Christ  may  become,  what  it  is  said  he 
will  be,  "  the  light"  that  shall  enlighten  the  celestial  city,  and 
in  whose  light  "  the  nations  shall  walk  ?"     (Rev,  xxi,  23,  24.) 

Although  the  fruition  of  Christ  is  sufficiently  established  by 
the  same  passages  as  those  by  which  the  sight  of  him  is  con- 
firmed, yet  we  will  ratify  it  by  two  or  three  others.  Since 
eternal  felicity  is  called  by  the  name  of  "  the  supper  of  the 
lamb,"  and  is  emphatically  described  by  this  term,  "  the  mar- 
riage of  the  Lamb,"  I  think  it  is  taught  with  adequate  clear- 
ness in  these  expressions,  that  happiness  consists  in  the  frui- 
tion or  enjoyment  of  the  Lamb.  But  the  apostle,  in  his  apoc- 
alypse, has  ascribed  both  these  epithets  to  Christ,  by  saying, 
"  Let  us  be  glad  and  rejoice,  and  give  honor  to  him,  for  the 
marriage  ot  the  Lamb  is  come,  and  his  wife  hath  made  her- 
self ready  :"  (Rev.  xix.  Y,)  and  a  little  afterwards,  he  says, 
"  Blessed  are  they  which  are  called  to  the  marriage-supper  of 
the  Lamb."  (verse  9.)  It  remains  for  us  to  treat  on  the  glory 
of  Christ,  which  is  inculcated  in  these  numerous  passages  of 
Scripture  in  which  it  is  stated  that  "he  sits  with  the  Father  on 
his  throne,"  and  is  adored  and  glorified  both  by  angels  and  by 
men  in  heaven. 

Having  finished  the  proof  of  those  expressions,  the  truth  of 


AUTHOR  AND  END  OF  THEOLOGY.  105 

which  we  engaged  to  demonstrate,  we  will  now  proceed  to 
fiiltill  our  promise  of  explanation,  and  to  show  that  all  and 
each  of  these  benefits  descend  to  us  in  a  peculiar  and  more 
excellent  manner,  from  Evangelical  Theology^  than  they  could 
have  done  from  that  which  is  Legale  if  by  it  we  could  really 
have  been  made  alive. 

2.  And,  that  we  may,  in  the  first  place,  dispatch  the  subject 
of  UNION,  let  the  brief  remarks  respecting  marriage  which  we 
have  just  made,  be  brought  again  to  our  remembrance.  For 
that  word  more  appropriately  honors  this  union,  and  adorns  it 
with  a  double  and  remarkable  privilege  ;  one  part  of  which 
consists  of  a  deeper  combination,  the  other  of  a  more  glori- 
ous title.  The  Scripture  speaks  thus  of  the  deeper  combina- 
tion ;  "And  they  two  shall  be  one  flesh.  This  is  a  great  mys- 
tery :  but  I  speak  concerning  Christ  and  the  church  !"  (Ephes, 
V.  31,  32.)  It  will  therefore  be  a  connubial  tie  that  will  unite 
Christ  with  the  church.  The  espousals  of  the  church  on  earth 
are  contracted  by  the  agency  of  the  brides-men  of  Christ,  who 
are  the  prophets,  the  apostles,  and  their  successors,  and  par- 
ticularly the  Holy  Ghost,  who  is  in  this  affair  a  mediator  and 
arbitrator.  The  consummation  will  then  follow,  when  Christ 
will  introduce  his  spouse  into  his  bride-chamber.  From  such 
an  union  as  this,  there  arises,  not  only  a  communion  of  bless- 
ings, but  a  previous  communion  of  the  persons  themselves ; 
from  which  the  possession  of  blessings  is  likewise  assigned, 
by  a  more  glorious  title,  to  her  who  is  united  in  the  bonds  of 
marriage.  The  church  comes  into  a  participation  not  only  of 
the  blessings  of  Christ,  but  also  of  his  title.  For,  being  the 
wife  of  the  King,  she  enjoys  it  as  a  right  due  to  her  to  be  call- 
ed Queen  ;  which  dignified  appellation  the  scripture  does  not 
withhold  from  her.  "  Upon  thy  right  hand  stands  the  Queen 
in  gold  of  Ophir :"  (Psalm  xlv.  9.)  "There  are  three-score 
queens,  and  four-score  concubines,  and  virgins  without  num- 
ber. My  dove,  my  undefiled,  is  but  one ;  she  is  the  only  one 
of  her  mother,  she  is  the  choice  one  of  her  that  bare  her. 
The  daughters  saw  her,  and  blessed  her  ;  yea,  the  queens  and 
the  concubines,  and  they  praised  her."  (Sol.  Song  vi,  8,  9.) 
The  church  could  not  have  been  elijrible  to  the  high  honor  of 


106  JAJVIES    ARMINIUS. 

such  an  union,  unless  Christ  has  been  made  "  her  belored,  her 
brother,  sucking  the  breasts  of  the  same  mother."  (Cant,  viii- 
1.)  But  there  would  have  been  no  necessity  for  this  union, 
"  if  righteousness  and  salvation  had  come  to  us  by  the  law." 
That  was,  therefore,  a  haj^py  necessity,  which,  out  of  compas- 
sion to  the  emergency  of  our  wretched  condition,  the  divine 
condescension  improved  to  our  benefit,  and  filled  with  such  a 
plenitude  of  dignity  !  But  the  manner  of  this  our  union  with 
Christ  is  no  small  addition  to  that  union  which  is  about  to 
take  place  between  us  and  God  the  Father.  This  will  be  evi- 
dent to  any  one  who  considers  what  and  how  great  is  the  bond 
of  mutual  union  between  Christ  and  the  Father. 

3.  If  we  turn  our  attention  to  sight  or  vision^  we  shall  meet 
with  two  remarkable  characters  which  are  peculiar  to  Evangel- 
ical Theology. 

(1.)  In  the  first  place,  the  glory  of  God,  as  if  accumulated 
and  concentrated  together  into  one  body,  will  be  j)resented  to 
our  view  in  Christ  Jesus  ;  which  glory  would  otherwise  have 
been  dispersed  throughout  the  most  spacious  courts  of  "  heav- 
en immense  ;"  much  in  the  same  manner  as  the  light,  which 
had  been  created  on  the  first  day,  and  equally  spread  through 
the  whole  hemisphere,  was  on  the  fourth  day  collected,  united 
and  compacted  together  into  one  body,  and  offered  to  the  eyes 
as  a  most  conspicuous  and  shining  object.  In  reference  to 
this,  it  is  said  in  the  Apocalyj)se,  that  the  heavenly  Jerusalem 
"  had  no  need  of  the  sun,  neither  of  the  moon  ;  lor  the  glory 
of  God  did  lighten  it,  and  the  Lamb  will  be  the  future  light 
thereof,"  (Rev.  xxi,  23,)  as  a  vehicle  by  which  this  most  de- 
lightful glory  may  diff'use  itself  into  immensity. 

(2.)  "We  shall  then  not  only  contemplate,  in  God  himself, 
the  most  excellent  properties  of  his  nature,  but  shall  also  per- 
ceive that  all  of  them  have  been  employed  in  and  devoted  to 
the  procuring  of  this  good  for  us,  which  we  now  possess  in 
hope,  but  which  we  shall  in  reality  then  possess  by  means  of 
this  union  and  open  vision. 

The  excellence,  therefore,  of  this  vision  far  exceeds  that 
which  could  have  been  by  the  law  ;  and  from  this  source  ari- 
ses a  fruition  of  greater  abundance  and  more  delicious  sweet- 


AUrnOK  AND  END  OF  TnEOLOGY.  107 

11689.  For,  a8  tlie  liglit  in  the  sun  is  brighter  than  that  in  the 
stars,  so  is  the  siglit  of  the  sun,  wlien  the  human  eye  is  capa- 
ble of  bearing  it,  more  grateful  and  acceptable,  and  the  en- 
joyment of  it  is  iar  more  pleasant.  From  such  a  view 
of  the  Divine  attributes,  the  most  delicious  sweetness  of 
fruition  will  seem  to  be  doubled.  For  the  first  delight  will 
arise  from  the  contemplation  of  properties  so  excellent ;  the 
other  from  the  consideration  of  that  immeasurable  conde- 
scension by  which  it  has  pleased  God  to  unfold  all  those  his 
properties,  and  the  whole  of  tliose  blessings  which  he  possess- 
es in  the  exhaustless  and  immeasurable  treasury  of  his  riches, 
and  to  give  this  explanation,  that  he  may  procure  salvation 
for  man  and  may  impart  it  to  his  most  miserable  creature. 
This  will  then  be  seen  in  as  strong  a  light,  as  if  the  whole  of 
that  which  is  essentially  God  appeared  to  exist  for  the  sake  of 
man  alone,  and  for  his  sole  benefit.  There  is  also  the  addition 
of  this  peculiarity  concerning  it :  "Jesus  Christ  shall  change 
our  vile  body,  [the  body  of  our  humiliation,]  that  it  may  be 
fashioned  like  unto  his  glorious  body  :  (Phil,  iii,  21,)  and  as 
we  have  boi'ne  the  image  of  the  earthy  [Adam],  we  shall 
also  bear  the  image  of  the  heavenly."  (1  Cor.  xv,  49.)  Hence 
it  is,  that  all  things  are  said  to  be  made  new  in  Christ  Jesus ; 
(2  Cor.  V,  17,)  and  we  are  described  in  the  scriptures  as  "look- 
ing, according  to  his  promise,  for  new  heavens  and  a  new 
earth,  (2  Peter  iii,  13,)  and  a  new  name  written  on  a  white 
stone,  (Rev.  ii,  17,)  the  new  name  of  my  God,  and  the  name 
of  the  city  of  my  God,  which  is  the  new  Jerusalem,  (Rev.  iii, 
12,)  and  they  shall  sing  a  new  song  to  God  and  his  Christ  for- 
ever."    (Rev.  V,  9.) 

Who  does  not  now  see,  how  greatly  the  felicity  prepared  for 
us  by  Christ,  and  offered  to  us  through  Evangelical  Theology 
excels  that  which  would  have  come  to  us  by  "  the  righteous- 
ness of  the  law,"  if  indeed  it  had  been  possible  for  us  to  fulfill 
it  ?  AVe  should  in  that  case  have  been  similar  to  the  elect 
angels;  but  now  we  shall  be  their  superiors,  if  I  be  permitted 
to  make  such  a  declaration,  to  the  praise  of  Christ  and  our 
God,  in  this  celebrated  Ilall,  and  before  an  assembly  among 
whom  we  have  some  of  those  most  blessed  Spirits  themselves 


108  JAMES    ABMINIUS. 

as  spectators.  They  now  enjoy  union  with  God  and  Christ, 
and  will  probably  be  more  closely  united  to  both  of  them  at 
the  time  of  the  "  restitution  of  all  things."  But  there  will  be 
nothing  between  the  two  parties  similar  to  that  conjugal  bond 
which  unites  us,  and  in  which  we  may  be  permitted  to  glory. 
They  will  behold  God  himself  "  face  to  face,"  and  will  con- 
template the  most  eminent  properties  of  his  nature  ;  but  they 
will  see  some  among  those  properties  devoted  to  the  purpose  of 
man's  salvation,  which  God  has  not  unfolded  for  their  benefit, 
because  that  was  not  necessary  ;  and  which  he  would  not  have 
unfolded,  even  if  it  had  been  necessary.  These  things  they 
will  see,  but  they  will  not  be  moved  by  envy  ;  it  will  rather  be 
a  subject  of  admiration  and  wonder  to  them,  that  God,  the 
Creator  of  both  orders,  conferred  on  man,  (who  was  inferior  to 
them  in  nature,)  that  dignity  which  he  had  of  old  denied  to 
the  spirits  that  partook  with  themselves  of  the  same  nature. 
They  will  behold  Christ,  that  most  brilliant  and  shining  light 
of  the  city  of  the  livirg  God,  of  which  they  also  are  inhabi- 
tants :  and,  from  this  very  circumstance  their  happiness  will 
be  rendered  more  illustrious  through  Christ.  Christ  "  took  not 
on  him  the  nature  of  Angels,  but  the  seed  of  Abraham  ;" 
(Heb.  ii,  16,)  to  whom  also,  in  that  assumed  nature,  they  will 
present  adoration  and  honor,  at  the  command  of  God,  when 
he  introduces  his  First  begotten  into  the  world  to  come.  Of 
that  future  world,  and  of  its  blessings,  they  also  will  be  parta- 
kers :  but  "it  is  not  put  in  subjection  to  them,"  (Heb.  ii,  5,) 
but  to  Christ  and  his  brethben,  who  are  partakers  of  the  same 
nature,  and  are  sanctified  by  himself.  A  malignant  spirit,  yet 
of  the  same  order  as  the  angels,  had  hurled  against  God  the 
crimes  of  falsehood  and  envy.  But  we  see  how  signally  God 
in  Christ  and  in  the  salvation  procured  by  him,  has  repelled 
both  these  accusations  from  himself.  The  falsehood  intimated 
an  unwillingness  on  the  part  of  God  that  man  should  be  rec- 
onciled to  him,  except  by  the  intervention  of  the  death  of  his 
Son.  His  envy  was  excited,  because  God  had  raised  man,  not 
only  to  the  angelical  happiness,  (to  which  even  that  impure 
one  would  have  attained  had  "  he  kept  his  first  estate,")  but  to 
a  state  of  blessedness  far  superior  to  that  of  Angels. 


AUmOR   AND   END    OF   THEOLOGY.  109 

That  I  may  not  be  yet  more  prolix,  I  leave  it  as  a  subject 
of  reflection  to  the  devoted  piety  of  your  private  mediations, 
most  accomplished  auditors,  to  estimate  the  vast  and  amazing 
gi'eatness  of  the  glory  of  God  which  has  here  manifested  itself, 
and  to  calculate  the  glorj'^  due  from  us  to  him  for  such  trans- 
cendant  goodness. 

In  the  mean  time,  let  all  of  us,  however  great  our  number, 
consider  with  a  devout  and  attentive  mind,  what  duty  is  re- 
quired of  us  by  this  doctrine,  which  having  received  its  mani- 
festation from  God  and  Christ,  plainly  and  fully  announces  to 
us  such  a  great  salvation,  and  to  the  participation  of  which  we 
are  most  graciously  invited.  It  requires  to  be  received,  under- 
stood, believed,  and  fulfilled,  in  deed  and  in  reality.  It  is 
imrthy  of  all  acceptation^  on  account  of  its  Author  ;  and 
necessary  to  be  received  on  account  of  its  End. 

1.  Being  delivered  by  so  great  an  Author,  it  is  worthy  to 
be  received  with  a  humble  and  submissive  mind ;  to  have 
much  diligence  and  care  bestowed  on  a  knowledge  and  per- 
ception of  it ;  and  not  to  be  laid  aside  from  the  hand,  the  mind, 
or  the  heart,  imtil  we  shall  have  "  obtained  the  End  of  it — 
THE  SALVATION  OF  OUR  SOULS."  Why  should  this  be  done  ? 
Shall  the  Holy  God  open  his  mouth,  and  our  ears  remain 
stopped  ?  Shall  our  Heavenly  Master  be  willing  to  communi- 
cate instruction,  and  we  refuse  to  learn  ?  Shall  he  desire  to 
inspire  our  hearts  with  the  knowledge  of  his  Divine  truth,  and 
we,  by  closing  the  entrance  to  our  hearts,  exclude  the  most 
evident  and  mild  breathings  of  his  Spirit  ?  Does  Christ,  who 
is  the  Father's  wisdom,  announce  to  us  that  gospel  which  he 
has  brought  from  the  bosom  of  the  Father,  and  shall  we  dis- 
dain to  hide  it  in  the  inmost  recesses  of  our  heart  ?  And  shall 
we  act  thus,  especially  when  we  have  received  this  binding 
command  of  the  Father,  which  says,  "  Hear  ye  him  !"  (Matt, 
xvii,  5,)  to  which  he  has  added  a  threat,  that  "if  we  hear  him 
not,  our  souls  shall  be  destroyed  from  among  the  people ; 
(Acts  iii,  23,)  that  is,  from  the  commonwealth  of  Israel  ?  Let 
none  of  us  fall  into  the  commission  of  such  a  heinous  offence ! 
"  For  if  the  word  spoken  by  angels  was  steadfast,  and  every 


110  JAMES    AEMmiUS. 

transgression  and  disobedience  received  a  just  recompense  of 
reward  ;  how  shall  we  escape  if  we  neglect  so  great  salvation, 
which  at  the  lirst  began  to  be  spoken  by  the  Lord,  and  was 
confirmed  unto  us  by  them  that  heard  him  ?"  (Ileb.  ii,  2,  3.) 
2.  To  all  the  preceding  considerations,  let  the  End  of  this 
doctrine  be  added,  and  it  will  be  of  the  greatest  utility  in 
enforcing  this  the  work  of  persuasion  on  minds  that  are  not 
prodigal  of  their  own  proper  and  Chief  Good — an  employ- 
ment in  which  its  potency  and  excellence  are  most  apparent. 
Let  us  reflect,  for  what  cause  God  has  brought  us  out  of  dark- 
ness into  this  marvellous  light ;  has  furnished  us  with  a  mind, 
understanding,  and  reason ;  and  has  adorned  us  with  his 
image.  Let  this  question  be  revolved  in  our  minds,  "  For 
what  purpose  or  end  has  God  restored  the  fallen  to  their 
pristine  state  of  integrity,  reconciled  sinners  to  himself,  and 
received  enemies  into  favor  ?"  and  we  shall  plainly  discover 
all  this  to  have  been  done,  that  we  might  be  made  partakers 
of  eternal  salvation,  and  might  sing  praises  to  him  forever. 
But  we  shall  not  be  ab'e  to  aspire  after  this  End,  much  less 
to  attain  it,  except  in  the  way  which  is  pointed  out  by  that 
Theological  Doctrine  which  has  been  the  topic  of  our  discourse. 
If  we  wander  from  this  End,  our  wanderings  from  it  extend, 
not  only  bej^ond  the  whole  earth  and  sea,  but  beyond  heaven 
itself — that  city  of  which  nevertheless  it  is  essentially  necessary 
for  us  to  be  made  free  men,  and  to  have  our  names  enrolled 
among  the  living.  This  doctrine  is  "  the  gate  of  heaven,"  and 
the  door  of  paradise  ;  the  ladder  of  Jacob,  by  which  Christ 
descends  to  us,  and  we  shall  in  turn  ascend  to  him  ;  and  the 
golden  chain,  which  connects  heaven  with  earth.  Let  us  enter 
into  this  gate  ;  let  us  ascend  this  ladder ;  and  let  us  cling  to 
this  chain.  Ample  and  wide  is  the  opening  of  the  gate,  and 
it  will  easily  admit  believers  ;  the  position  of  the  ladder  is  im- 
movable, and  will  not  suffer  those  who  ascend  it  to  be  shaken 
or  moved  ;  the  joining  which  unites  one  link  of  the  chain  with 
another  is  indissoluble,  and  will  not  permit  those  to  fall  down 
who  cling  to  it,  until  we  come  to  "  him  that  liveth  forever  and 
ever,"  and  are  raised  to  the  throne  of  the  Most  High ;  till  we 


AUTHOR    AND    END    OF   THEOLOGY.  Ill 

be  united  to  the  living  God,  and  Jesus  Christ  our  Lord,  "  the 
Son  of  the  Highest." 

But  on  you,  O  chosen  youths,  this  care  is  a  duty  pecuh'arly 
incumbent;  for  God  has  destined  you  to  Leccme  "workers 
together  with  him,"  in  the  manifestation  of  the  gospel,  and 
instruments  to  administer  to  the  salvation  of  others.  Let  the 
Majesty  of  the  Holy  Author  of  your  studies,  and  the  necessity 
of  the  End,  be  always  placed  before  your  eyes.  (1.)  On 
attentively  viewing  the  Author,  let  the  words  of  the  Prophet 
Amos  recur  to  your  remembrance  and  rest  on  your  mind  : 
"The  lion  hath  roared,  who  will  not  fear  ?  The  Lord  God 
hath  spoken,  who  can  but  prophesy  ?"  (Amos  ii,  8.)  Eut 
you  cannot  prophesy,  unless  you  be  instructed  by  the  Spirit 
OF  TROPiiECY.  In  our  days  he  addresses  no  one  in  that  man- 
ner, except  in  the  Scriptures  ;  he  inspires  no  one,  excejot  by 
means  of  the  Scriptures,  which  are  divinely  inspired.  (2.)  Li 
contemplating  the  End,  you  will  discover,  that  it  is  not  possi- 
ble to  confer  on  any  one,  in  his  intercourse  with  mankind,  an 
office  of  greater  dignity  and  utility,  or  an  office  that  is  more 
salutary  in  its  consequences,  than  this,  by  which  he  may  con- 
duct them  from  error  into  the  way  of  truth,  from  wickedness 
to  righteousness,  from  the  deepest  misery  to  the  highest  feli- 
city ;  and  by  which  he  may  contribute  much  towards  their 
everlasting  salvation.  Eut  this  truth  is  taught  by  Theology 
alone ;  there  is  nothing  except  this  heavenly  science  that 
prescribes  the  true  righteousness ;  and  by  it  alone  is  this  feli- 
city disclosed,  and  our  salvation  made  known  and  revealed. 
Let  the  sacred  Scriptures  therefore  be  your  models  : 

"  Nigbt  and  day  read  them,  read  them  day  and  night." 

COLMAN. 

If  you  thus  penise  them,  "  they  will  make  you  that  you 
shall  not  be  barren  nor  unfruitful  in  the  knowledge  of  our 
Lord  Jesus  Christ ;  (2  Peter  i,  8,)  but  you  will  become  good 
ministers  of  Jesus  Christ,  nourished  up  in  the  words  of  faith 
and  of  good  doctrine ;  (1  Tim.  iv.  G,)  and  ready  to  every  good 
work ;  (Titus  iii,  1,)  workmen  who  need  not  to  be  ashamed  ;" 


112  JAMES   AKMINIUS. 

(2  Tim.  ii,  15,)  sowing  the  gospel  with  diligence  and  patience ; 
and  returning  to  your  Lord  with  rejoicing,  bringing  with  you 
an  ample  harvest,  through  the  blessing  of  God  and  the  grace 
of  our  Lord  Jesus  Christ :  to  whom  be  praise  and  glory  from 
this  time,  even  forever  more !     Amen  ! 


ORATION  IV. 


TIIE  CEKTAINTY  OF  SACKED  THEOLOGY. 


Although  the  observations  which  I  have  already  offered  in 
explanation  of  the  Object,  the  Author  and  the  End  of  sacred 
Theology,  and  other  remarks  which  might  have  been  made,  if 
they  had  fallen  into  the  hands  of  a  competent  intei-preter,  al- 
thongh  all  of  them  contain  admirable  commendations  of  this 
Theology,  and  convince  us  that  it  is  altogether  divine,  since  it 
is  occupied  concerning  God,  is  derived  from  God,  and  leads  to 
God ;  yet  they  will  not  be  able  to  excite  within  the  mind  of 
any  person  a  sincere  desire  of  entering  upon  such  a  study,  un- 
less he  be  at  the  same  time  encouraged  by  the  bright  rays  of  an 
assured  hope  of  arriving  at  a  knowledge  of  the  desirable  Ob- 
ject, and  of  obtaining  the  blessed  End.  For  since  the  perfec- 
tion of  motion  is  rest,  vain  and  useless  will  that  motion  be 
which  is  not  able  to  attain  rest,  the  limit  of  its  perfection.  But 
no  prudent  person  will  desire  to  subject  himself  to  vain  and 
useless  labor.  All  our  hope,  then,  of  attaining  to  this  knowl- 
edge is  placed  in  Divine  revelation.  For  the  anticipation  of 
this  very  just  conception  has  engaged  the  minds  of  men,  "  that 
God  cannot  be  known  except  through  himself,  to  whom  also 
there  can  be  no  approach  but  through  himself"  On  this  ac- 
count it  becomes  necessary  to  make  it  evident  to  man,  that  a 
revelation  has  been  made  by  God  ;  that  the  revelation  which 
has  been  given  is  forfeited  and  defended  by  such  sure  and  ap- 

8  VOL.  I. 


114  ■      JAMES   AEMINroS. 

proved  arguments,  as  will  cause  it  to  be  considered  and  ac- 
knowledged as  divine  ;  and  that  there  is  a  method,  by  which 
a  man  may  understand  the  meanings  declared  in  the  word, 
and  may  apprehend  them  by  a  firm  and  assured  faith.  To 
the  elucidation  of  the  last  proposition,  this  third  part  of  our 
labor  must  be  devoted.  God  grant  that  I  may  in  this  discom'se 
aofain  follow  the  g-uidance  of  his  word  as  it  is  revealed  in  the 
scriptures,  and  may  bring  forth  and  offer  to  your  notice  such 
things  as  may  contribute  to  establish  our  faith,  and  to  promote 
the  glory  of  God,  to  the  uniting  together  of  all  of  us  in  the 
Lord.  I  pray  and  beseech  you  also,  my  very  famous  and  most 
accomplished  hearers,  not  to  disdain  to  favor  me  with  a  benev- 
olent and  patient  hearing,  while  I  deliver  this  feeble  oration 
in  your  presence. 

As  we  are  now  entering  upon  a  consideration  of  the  cer- 
tainty of  Sacred  Theology,  it  is  not  necessary  that  we  should 
contemplate  it  under  the  aspect  of  Legal  and  Eoangelical ; 
for  in  both  of  them  there  is  the  same  measure  of  the  truth, 
and  therefore,  the  same  measure  of  knowledge,  and  that  is  cer- 
tainty. We  will  treat  on  this  subject,  then,  in  a  general  man- 
ner, without  any  particular  reference  or  application. 

But  that  our  oration  may  proceed  in  an  orderly  course,  it 
will  be  requisite  in  the  first  place  briefly  to  describe  certain- 
ty in  general ;  and  then  to  treat  at  greater  length  on  the  Cer- 
tainty OF  Theology. 

I,  Certainty,  then,  is  a  property  of  the  mind  or  under- 
standing, and  a  mode  of  knowledge  according  to  which  the  mind 
knows  an  object  as  it  is,  and  is  certain  that  it  knows  that  ob- 
ject as  it  is.  It  is  distinct  from  opinion  ;  because  it  is  possi- 
bleibr  opinion  to  know  a  matter  as  it  is,  but  its  knowledge  is 
accompanied  by  a  suspicion  of  the  opposite  falsity.  Two  things, 
therefore,  are  required,  to  constitute  certainty.  (1.)  The  truth 
of  the  thing  itself,  and  (2.)  such  an  apprehension  of  it  in  our 
minds  as  we  have  just  described.  This  very  apprehension, 
considered  as  being  formed  from  the  truth  of  the  thing  itself, 
and  fashioned  according  to  such  truth,  is  also  called  truth,  on 
account  of  the  similitude ;  even  as  the  thing  itself  is  certain, 
on  account  of  the  action  of  the  mind  which  apprehends  it  in 


CERTAINTY   OF   SACRED   TIIEOLOGT.  115 

that  manner,  Tlius  do  tliose  two  things,  (certainty  and  truth,) 
because  of  their  admirable  union,  make  a  mutual  transfer  of 
their  names,  the  one  to  the  other. 

But  truth  may  in  reality  be  viewed  in  two  aspects — one 
simple^  and  the  other  compound.     (1.)   The  former,  in  rela- 
tion to  a  thing  as  being  in  the  number  of  entities  ;    (2.)  the 
latter,  in  reference  to  something  inhering  in  a  thing,  being 
present  with  it  or  one  of  its  circumstantials — ^orin  reference  to 
a  thing  as  producing  something  else,  or  as  being  produced  by 
some  other — and  if  there  be  any  other  affections  and  relations 
of  things  among  themselves.     The  process  of  truth  in  the  mind 
is  after  the  same  manner.     Its  action  is  of  two  kinds,     (1.)    On 
a  simple  being  or  entity  which  is  called  "  a  simple  apprehen- 
sion ;"  and  (2.)  on  a  complex  being,  which  is  termed  "  com- 
position,"   The  mode  of  truth  is  likewise,  in  reality,  two-fold 
— necessciTi/  and  contingent ;  according  to  which,  a  thino-, 
whether  it  be  simple  or  complex,  is  called  "  necessary"  or  "con- 
tingent,"    The  necessity  of  a  simple  thing  is  the  necessary  ex- 
istence of  the  thing  itself,  whether  it  obtain  the  place  of  a  sub- 
ject or  that  of  an  attribute.     The  necessity  ©fa  complex  thing 
is  the  unavoidable  and  essential  disposition  and  habitude  that 
subsists  between  the  subject  and  the  attribute, 

lL\\ixi  necessity  which,  as  we  have  just  stated,  is  to  be  consid- 
ered in  simple  things^  exists  in  nothing  except  in  God  and  in 
those  things  which,  although  they  agree  with  him  in  their  na- 
ture, are  yet  distingm'shed  from  him  by  our  mode  of  consider- 
ing them.     All  other  things,  whatever  may  be  their  qualities, 
are  contingent,  from  the  circumstance  of  their  being  brouo-ht 
into  action  by  power ;  neither  are  they  contingent  only  by  rea- 
son of  their  beginning,  but  also  of  their  continued  duration. 
Thus  the  existence  of  God,  is  a  matter  of  necessity  ;  his  life, 
wisdom,  goodness,  justice,  mercy,  will  and  power,  likewise 
have  a  necessary  existence.     I3ut  the  existence  and  preserva- 
tion of  the  creatures  are  not  of  necessity.     Thus  also  creation, 
preservation,  government,  and  whatever  other  acts  are  attribu- 
ted to  God  in  respect  of  his  creatures,  are  not  of  necessity. 
The  foundation  of  necessity  is  the  nature  of  God  ;  the  princi- 


116  JAMES    AEMINIUS. 

pie  of  contingency  is  the  free  will  of  the  Deity.  The  more  du- 
rable it  has  pleased  God  to  create  anything,  the  nearer  is  its 
approach  to  necessity,  and  the  farther  it  recedes  from  contin- 
gency ;  although  it  never  pass  beyond  the  boundaries  of  con- 
tingency, and  never  reach  the  inaccessible  abode  of  necessity. 

Complex  necessity  exists  not  only  in  God,  but  also  in  the 
things  of  his  creation.  It  exists  in  God,  partly  on  account  of 
the  foundation  of  his  nature,  and  partly  on  account  of  the  prin- 
ciple of  his  free-will.  But  its  existence  in  the  creatures  is  only 
from  the  free  will  of  God,  who  at  once  resolved  that  this  should 
be  the  relation  and  habitude  between  two  created  objects. 
Thus  "  God  lives,  understands,  and  loves,"  is  a  necessary  trath 
from  his  very  nature  as  God.  "  God  is  the  Creator,"  "  Jesus 
Christ  is  the  Savior,"  "  An  angel  is  a  created  spirit  endowed 
with  intelligence  and  will,"  and  "  A  man  is  a  rational  creature," 
are  all  necessary  truths  from  the  free  will  of  God. 

From  this  statement  it  appears,  that  degrees  may  be  consti- 
tuted in  the  necessity  of  a  complex  truth  ;  that  the  highest 
may  be  attributed  to  that  truth  which  rests  upon  the  nature 
of  God  as  its  foundation ;  that  the  rest,  which  proceed  from 
the  will  of  God,  may  be  excelled  by  that  which  (by  means  of 
a  greater  aifectiou  of  his  will,)  God  has  willed  to  invest  with 
such  right  of  precedence  ;  and  that  it  may  be  followed  by  that 
which  God  has  willed  by  a  less  affection  of  his  will.  The 
motion  of  the  sun  is  necessary  from  the  very  nature  of  that 
luminary  ;  but  it  is  more  necessary  that  the  children  of  Israel 
be  preserved  and  avenged  on  their  enemies  ;  the  sun  is  there- 
fore commanded  to  stand  still  in  the  midst  of  the  heavens. 
(Joshua  X,  13.)  It  is  necessary  that  the  sun  be  borne  along 
from  the  east  to  the  west,  by  the  diurnal  motion  of  the 
heavens.  But  it  is  more  necessary  that  Hezekiah  receive,  by 
a  sm'e  sign,  a  confirmation  of  the  prolongation  of  his  life ;  the 
sun,  therefore,  when  commanded,  returns  ten  degrees  back- 
ward ;  Isai.  xxxviii,  8,)  and  thus  it  is  proper,  that  the  less 
necessity  should  yield  to  the  greater,  and  that  from  the  free 
will  of  God,  which  has  imposed  a  law  on  both  of  them.  As 
this  kind  of  necessity  actually  exists  in  things,  the  mind,  by 


CERTAINTT  OF  SACRED  THEOLOGY.  117 

observing  the  same  gradations,  apprehends  and  knows  it,  if 
such  a  mode  of  cognition  can  truly  deserve  the  name  of 
"  knowledge." 

But  the  causes  of  this  certainty  are  three.  For  it  is 
produced  on  the  mind,  either  by  the  senses,  by  reasoning  and 
discourse,  or  by  revelation.  The  first  is  called  the  certainty 
of  experience  ;  the  second,  that  of  knowledge;  and  the  last, 
that  of  faith.  The  first  is  the  certainty  of  particular  objects 
which  come  within  the  range  and  under  the  observation  of  the 
senses  ;  the  second  is  that  of  general  conclusions  deduced  from 
known  principles ;  and  the  last  is  that  of  things  remote  from 
the  cognizance  both  of  the  senses  and  reason. 

n.  Let  these  observations  now  be  applied  to  our  present 
purpose.  The  Object  of  our  Theology  is  God,  and  Christ  in 
reference  to  his  being  God  and  Jfan.  God  is  a  true  Being, 
and  the  only  necessary  one,  on  account  of  the  necessity  of  his 
nature.  Christ  is  a  true  Being,  existing  by  the  will  of  God  ; 
and  he  is  also  a  necessary  Being,  because  he  will  endure  to  all 
eternity.  The  things  which  are  attributed  to  God  in  our 
Theology,  partly  belong  to  -his  nature,  and  partly  agree  with 
it  by  his  own  free  will.  By  his  nature,  life,  wisdom,  goodness, 
justice,  mercy,  will  and  power  belong  to  him,  by  a  natural 
and  absolute  necessity.  By  his  free  will,  all  his  volitions  and 
actions  conceraing  the  creatures  agree  with  his  nature,  and 
that  immutably ;  because  he  willed  at  the  same  time,  that  they 
should  not  be  retracted  or  repealed.  All  those  things  which 
are  attributed  to  Christ,  belong  to  him  by  the  free  will  of  God, 
but  on  this  condition,  that  "  Christ  be  the  same  yesterday, 
and  to-day,  and  forever,"  (Heb.  xiii,  1,)  entirely  exempt  from 
any  future  change,  whether  it  be  that  of  a  subject  or  its  attri- 
butes, or  of  the  affection  which  exists  between  the  two.  All 
other  things,  which  are  found  in  the  whole  superior  and 
inferior  nature  of  things,  (whether  they  be  considered  simply 
in  themselves,  or  as  they  are  mutually  affected  among  them- 
selves,) do  not  extend  to  any  degree  of  this  necessity.  The 
truth  and  necessity  of  our  Theology,  therefore,  far  exceed 
the  necessity  of  all  other  sciences,  in  as  much  as  both  these 


118  JAMES    ARMmiUS. 

[the  truth  and  necessity,]  are  situated  in  the  things  themselves. 
The  certainty  of  the  mind,  while  it  is  engaged  in  the  act 
of  apprehending  and  knowing  tilings,  cannot  exceed  the 
TRUTH  and  NECESSITY  of  the  things  themselves ;  on  the 
contrary,  it  very  often  may  not  reach  them,  [the  truth  and 
necessity,]  through  some  defect  in  its  capacity.  For  the 
eyes  of  our  mind  are  in  the  same  condition  with  respect  to 
the  pure  truth  of  things,  as  are  the  eyes  of  ovv^ls  with  respect 
to  the  light  ot  the  sun.  On  this  account,  therefore,  it 
is  of  necessity,  that  the  object  of  no  science  can  be  known 
with  greater  certainty  than  that  of  Theology ;  but  it  fol- 
lows rather,  that  a  knowledge  of  this  object  may  be  obtained 
with  the  greatest  degree  of  certainty,  if  it  be  presented  in  a 
qualified  and  proper  manner  to  the  inspection  of  the  under- 
standing according  to  its  capacity.  For  this  object  is  not 
of  such  a  nature  and  condition  as  to  be  presented  to  the 
external  senses  ;  nor  can  its  attributes,  properties,  affections, 
actions  and  passions  be  known  by  means  of  the  observation  and 
experience  of  the  external  senses.  It  is  too  sublime  for  them; 
and  the  attributes,  properties,  affections,  actions  and  passions, 
which  agree  with  it,  are  so  high  that  the  mind,  even  when 
assisted  by  reason  and  discourse,  can  neither  know  it,Jnvesti- 
gate  its  attributes,  nor  demonstrate  that  they  agree  with  the 
subject,  whatever  the  principles  may  be  which  it  has  applied, 
and  to  whatever  causes  it  may  have  had  recourse,  whether  they 
be  such  as  arise  from  the  object  itself,  from  its  attributes,  or 
from  the  agreement  which  subsists  between  them.  The  Object 
is  known  to  itself  alone  ;  and  the  whole  truth  and  necetssity  are 
properly  and  immediately  known  to  him  to  whom  they  belong ; 
to  God  in  the  first  place  and  in  an  adequate  degree ;  to  Christ,  in 
the  second  place,  through  the  communication  of  God.  To  itself, 
in  an  adequate  manner,  in  reference  to  the  knowledge  which  it 
has  of  itself ;  in  an  inferior  degree  to  God,  in  reference  to  his 
knowledge  of  him,  [Christ.]  f    Revelation  is  therefore  necessary 


t  The  whole  of  this  sentence  stands  thus:   "Soli  sibi  notnm  est  ohjectum:  totaque  Veritas 
at  necessitas  proprie  et  immediate  cognita  est  iUi  cui  competit :  Deo  prime  et  adsequate, 


CERTAINTY  OF  SACRED  THEOLOGT.  119 

by  which  God  may  exhibit  himself  and  his  Christ  as  an  object 
of  siglit  and  knowledge  to  our  understanding;  and  this  exhi- 
bition to  be  made  in  such  a  manner  as  to  untold  at  once  all 
tJieir  attributes,  properties,  affections,  actions  an<l  passions,  as 
fiir  as  it  is  permitted  for  them  to  bo  known,  concerning  God 
and  his  Christ,  to  our  salvation  and  to  their  glory ;  and  that 
God  may  thus  disclose  all  and  ever}^  portion  of  those  theorems 
in  which  both  the  subjects  themselves  and  all  their  attending 
attributes  are  comprehended.  Revelation  is  necessary,  if  it 
be  true  that  God  and  his  Christ  ought  to  be  known,  and  both 
of  them  be  worthy  to  receive  Divine  honors  and  worship. 
But  both  of  them  ought  to  be  known  and  worshipped ;  the  re- 
velation, therefore,  of  both  of  them  is  necessary ;  and  because 
it  is  thus  necessary,  it  has  been  made  by  God.  For  if  nature, 
as  a  partaker  and  communicator  of  a  good  that  is  only  partial, 
is  not  deficient  in  the  things  that  are  necessary ;  how  much 
less  ought  we  even  to  suspect  such  a  deficiency  in  God,  the 
Author  and  Artificer  of  nature,  who  is  also  the  Chief  Good  ? 
But  to  inspect  this  subject  a  little  more  deeply  and  particu- 
larly, will  amply  repay  our  trouble ;  for  it  is  similar  to  the 
fomidation  on  which  must  rest  the  weight  of  the  structure — 
the  other  doctrines  which  follow.  For  unless  it  should  appear 
certain  and  evident,  that  a  revelation  has  been  made,  it  will 
be  in  vain  to  encpiire  and  dispute  aliout  the  iwrd  in  which  that 
revelation  has  been  made  and  is  contained.  In  the  first  jplace^ 
then,  the  very  nature  of  God  most  clearl}^  evinces  that  a  reve- 
lation has  been  made  of  himself  and  Christ.  His  nature  is 
good,  beneficent,  and  communicative  of  his  blessedness,  wheth- 
er it  be  that  which  proceeds  from  it  by  creation,  or  that  which 
is  God  himself.  But  there  is  no  communication  made  of  Di- 
vine good,  unless  God  be  made  known  to  the  understanding, 
and  be  desired  by  the  afiections  and  the  will.  But  he  cannot 
become  an  object  of  knowledge  except  by  revelation.     A  rev- 


Cbilsto  secundarlo  per  communlcationem  T)el :  SIbt  adipqunte,  qua  socopnoscit,  infcrijisDco, 
qua  cognoscit  Ilium."  This  last  clsuso  Is  capable  of  being  construed  in  si  (iiffiTcnt  manner, 
but  with  as  much  appearance  of  scholaatlc  lore  as  it  lia.«  In  the  present  translation. 


120  JAMES    AEMINIUS. 

elation,  therefore,  is  made,  as  a  necessary  instrument  of  com- 
mmiication. 

2.  The  necessity  of  this  revelation  may  in  various  ways  be 
inferred  and  taught  from  the  nature  and  condition  of  man. 
First.  By  nature,  man  possesses  a  mind  and  understanding. 
But  it  is  jtist  that  the  mind  and  understanding  should  be  turn- 
ed towards  their  Creator ;  this,  however,  cannot  be  done  without 
a  knowledge  of  the  Creator,  and  such  knowledge  cannot  be  ob- 
tained except  by  revelation ;  a  revelation  has,  therefore,  been 
made.  Secondly.  God  himself  formed  the  nature  of  man  ca- 
pable of  Divine  Good.  But  in  vain  would  it  have  had  such  a 
capacity,  if  it  might  at  some  time  partake  of  this  Divine  Good; 
but  of  this  the  nature  of  man  cannot  be  made  a  partaker  ex- 
cept by  the  knowledge  of  it ;  the  knowledge  of  this  Divine 
Good  has  therefore  been  manifested.  Thirdly.  It  is  not  pos- 
sible, that  the  desire  which  God  has  implanted  within  man 
should  be  vain  and  fruitless.  That  desire  is  for  the  enjoyment 
of  an  Infinite  Good,  which  is  God  ;  but  that  Infinite  Good  can- 
not be  enjoyed,  except  it  be  known ;  a  revelation,  therefore, 
has  been  made,  by  which  it  may  be  known. 

3.  Let  that  relation  be  brought  forward  which  subsists  be- 
tween  God  and  man,  and  the  revelation  that  has  been  made 
will  immediately  become  manifest.  God,  the  Creator  of  man, 
has  deserved  it  as  his  due,  to  receive  worship  and  honor  from 
the  workmanship  of  his  hands,  on  account  of  the  benefit  which 
he  conferred  by  the  act  of  creation.  Beligion  and  piety  are 
due  to  God,  from  mr.n  his  creature  ;  and  this  obligation  is  co- 
eval with  the  very  birth  of  man,  as  the  bond  which  contains 
this  requisition  was  given  on  the  very  day  in  which  he  was 
created.  But  religion  could  not  be  a  human  invention.  For 
it  is  the  will  of  God  to  receive  worship  according  to  the  rule 
and  appointment  of  his  own  will.  A  revelation  was  therefore 
made,  which  exacts  from  man  the  religion  due  to  God,  and  pre- 
scribes that  worship  which  is  in  accordance  with  his  pleasure 
and  his  honor. 

4. .  If  we  turn  our  attention  towards  Christ,  it  is  amazing 
how  great  the  necessity  of  a  manifestation  appeal's,  and  how 
many  arguments  immediately  present  themselves  in  behalf  of 


CEKTAINTY  OF  SACRED  THEOLOGY.  121 

a  revelation  beine:  communicated.     Wisdom  wishes  to  be  ac- 
knowledgcd  i\s  the  deviser  of  the  wonderful  attempering  and 
qualifying  of  justice  and  mercy.     Goodness  and  gracious  mer- 
cy, as  the  administrators  of  such  an  immense  benefit,  ought  to 
woi-shiped  and  honored.     And  poM'er,  as  the  hand-maid  of 
such  stupenduous  wisdom  and  goodness,  and  as  the  executrix 
of  the  decree  made  by  both  of  them,  deserved  to  receive  ado" 
ration.     But  the  different  acts  of  service  which  were  due  to 
each  of  them,  could  not  be  rendered  to  them  without  revela- 
tion.    The  wisdom,  mercy  and  power  of  God,  have,  therefore, 
been  revealed  and  displayed  most  copiously  in  Christ  Jesus. 
He  performed  a  multitude  of  most  wonderful  works,  by  which 
we  might  obtain  the  salvation  that  we  had  lost ;  he  endured 
most  horrid  torments  and  inexpressible  distress,  which,  when 
pleaded  in  our  favor,  served  to  obtain  this  salvation  for  us  ; . 
and  b}'  the  gift  of  the  Father  he  was  possessed  of  an  abundance 
of  graces,  and,  at  the  Divine  command,  he  became  the  distrib- 
utor of  them.     Having,  therefore,  sustained  all  these  offices 
for  us,  it  is  his  pleasm-e  to  receive  those  acknowledgements, 
and  those  acts  of  Divine  honor  and  worship,  which  are  due  to 
him  on  account  of  his  extraordinary  merits.     But  in  vain  will 
he  expect  the  performance  of  these  acts  from  man,  unless  he 
be  himself  revealed.     A  revelation  of  Christ  has,  therefore, 
been  made.     Consult  actual  experience,  and  that  will  supply 
you   with  numberless  instances  of  this  manifestation.     The 
devil  himself,  who  is  the  rival  of  Christ,  has  imitated  these 
instances  of  gracious  njanifestation,  has  held  convei'se  with 
men  muler  the  name  and  semblance  of  the  true  God,  has  de- 
manded acts  of  devotion  from  them,  and  prescribed  to  them  a 
mode  of  religious  worship. 

We  have,  therefore,  the  t?nith  and  the  Twcessitf/  of  our  The- 
ology agreeing  together  in  the  highest  degree;  we  have  an 
adequate  notion  of  it  in  the  mind  of  God  and  Christ,  according 
to  tlie  word  which  is  called  sjxcpvTos  "  engrafted^  (James  i, 
21.)  We  have  a  revelation  of  this  Theology  made  lo  men  by 
the  word  preached ;  which  revelation  agrees  both  with  the 
tilings  themselves  and  with  the  notion  which  we  have  men- 
tioned, but  in  a  way  that  is  attempered  and  suited  to  the  hu- 


122  JAMES  AKMrnruB. 

man  capacity.  And  as  all  these  are  preliminaries  to  the  cer- 
tainty which  we  entertain  concerning  this  Theology,  it  was  ne- 
cessary to  notice  them  in  these  introductory  remarks. 

Let  us  now  consider  this  certainty  itself.  But  since  a  rev- 
elation has  been  made  in  the  word  which  has  been  published, 
and  since  the  whole  of  it  is  contained  in  that  word,  (so  that 
THIS  WORD  is  itself  our  Theology,)  we  can  determine  nothing 
concerning  the  certainty  of  Theology  in  any  other  way  than 
by  offering  some  explanation  concerning  our  certain  apprehen- 
sion of  that  word.  We  will  assume  it  as  a  fact  which  is 
allowed  and  confirmed,  that  this  word  is  to  be  found  in  no 
other  place  than  in  the  sacred  books  of  the  Old  and  New  Tes- 
tament ;  and  we  shall  on  this  account  confine  this  certain  ap- 
prehension of  our  mind  to  that  word.  But  in  fulfilling  this 
design,  three  things  demand  our  attentive  consideration : 
First.  The  certainty,  and  the  kind  of  certainty  which  God 
requires  from  us,  and  by  which  it  is  his  pleasure  that  this  word 
should  be  received  and  apprehended  by  us  as  the  Chief  Cer- 
tainty. Secondly.  The  reasons  and  arguments  by  which  the 
truth  of  that  word,  which  is  its  divinity,  may  be  proved. 
Thirdly.  How  a  persuasion  of  that  divinity  may  be  wrought 
in  our  minds,  and  this  certainty  may  be  impressed  on  our 
hearts. 

I.  The  certainty  "  with  which  God  wishes  this  word  to  be 
received,  is  that  of  faith ;  and  it  therefore  depends  on  the  vera- 
city of  him  who  utters  it."  By  this  certainty  "  it  is  received," 
not  only  as  true,  but  as  divine  ;  and  it  is  not  of  that  involved  and 
mixed  kind  "  of  faith"  by  which  any  one,  without  understand- 
ing the  meanings  expressed  by  the  word  as  by  a  sign,  believes 
that  those  books  which  are  contained  in  the  Bible,  are  divine  : 
for  not  only  is  a  doubtful  opinion  opposed  to  faith,  but  an  ob- 
scure and  j)er23lexed  conception  is  equally  inimical.  Neither 
is  it  that  species  "  of  historical  faith"  which  believes  the  word  to 
be  divine  that  it  comprehends  only  by  a  theoretical  under- 
standing. But  God  demands  that  faith  to  be  given  to  his 
word,  by  which  the  meanings  expressed  in  this  word  may  be 
understood,  as  far  as  it  is  necessar}^  for  the  salvation  of  men 
and  the  glory  of  God  \  and  may  be  so  assuredly  known  to  be 


CERTAINTY   OF   SACRED   TIIEOLOGY.  123 

divine,  that  tliey  may  be  believed  to  embrace  not  only  the 
ouiEF  TiiUTir,  but  also  the  chief  good  of  man.  This  faith  not 
only  believes  that  God  and  Christ  exist,  it  not  only  gives  cre- 
dence to  them  when  tliey  make  declarations  of  any  kind,  but 
it  believes  in  God  and  Christ  when  they  affirm  sucli  things 
concerning  themselves,  as,  being  apprehended  by  faith,  create 
a  belief  in  God  as  our  Father,  and  in  Christ  as  our  Savior. 
This  we  consider  to  be  the  office  of  an  understanding  that  is 
not  merely  theoretical,  but  of  one  that  is  practical.  For  this 
cause  not  only  is  atf^aXeia,  (certainty,)  attributed  in  the  Scrip- 
tm'es  to  true  and  living  faith,  but  to  it  are  likewise  ascribed 
both  i3jX>)po^op(a,  (a  full  assurance,  Heb.  vi,  2,)  and  zis'sioid-/i(fis ; 
(trust  or  confidence,  2  Cor.  iii,  4,)  and  it  is  God  who  requires 
and  demands  such  a  species  of  certainty  and  of  faith. 

.  n.  We  may  now  be  permitted  to  proceed  by  degrees  from 
this  point,  to  a  consideration  of  those  arguments  which  prove 
to  us  the  divinity  of  the  word  ;  and  to  the  manner  in  which 
the  required  certainty  and  faith  are  produced  in  our  minds. 
To  constitute  natural  vision  we  know  that,  (beside  an  object 
capable  of  being  seen,)  not  only  is  an  external  light  necessary 
to  shine  upon  it  and  to  render  it  visible,  but  an  internal 
strength  of  eye  is  also  required,  which  may  receive  within 
itself  the  form  and  appearance  of  the  object  which  has  been 
illuminated  by  the  external  light,  and  may  thus  be  enabled 
actually  to  behold  it.  The  same  accompaniments  are  neces- 
sary to  constitute  spiritual  vision  ;  for,  beside  tliis  external 
light  of  arguments  and  reasoning,)  an  internal  light  of  the 
mind  and  soul  is  necessary  to  perfect  this  vision  of  faith.  But 
infinite  is  the  number  of  arguments  on  which  this  world  builds 
and  establishes  its  divinity.  "We  will  select  and  briefly  notice 
a  few  of  those  which  are  more  usual,  lest  by  too  great  a  pro- 
lixity we  become  too  troublesome  and  disagreeable  to  our  au- 
ditory. 

1.  The  DiviNrrY  of  Sckiptuee. 

Let  scripture  itself  come  forward,  and  perform  the  chief  part 
in  asserting  its  own  Divinity.  Let  us  inspect  its  substance  and 
its  matter.     It  is  all  concerning  God  and  his  Christ,  and  is 


124  JAMES    ARMESnUS. 

occupied  in  declaring  the  nature  of  both  of  them,  in  further 
explaining  the  love,  the  benevolence,  and  the  benefits  which 
have  been  conferred  by  both  of  them  on  the  human  race,  or 
which  have  yet  to  be  conferred ;  and  prescribing,  in  return, 
the  duties  of  men  towards  their  Divine  Benefactors.  The 
scripture,  therefore,  is  divine  in  its  object. 

(2.)  But  how  is  it  occupied  in  treating  on  these  subjects  ? 
It  explains  the  nature  of  God  in  such  a  way  as  to  attribute 
nothing  extraneous  to  it,  and  nothing  that  does  not  perfectly 
agree  with  it.     It  describes  the  person  of  Christ  in  such  a 
manner,  that  the  human  mind,  on  beholding  the  description, 
ought  to  acknowledge,  that  "  such  a  person  could  not  have 
been  invented  or  devised  by  any  created  intellect,"  and  that 
it  is  described  with  such  aptitude,  suitableness  and  sublimity, 
as  far  to  exceed  the  largest  capacity  of  a  created  underetanding. 
In  the  same  manner  the  scripture  is  employed  in  relating  the 
love  of  God  and  Christ  towards  us^  and  in  giving  an  account 
of  the  benefits  which  we  receive.    Thus  the  Aj^ostle  Paul,  when 
he  wrote  to  the  Ephesians  on  these  subjects,  says,  that  from 
his  former  writings,  the  extent  of  "  his  knowledge  of  the  mys- 
tery of  Christ"  might  be  manifest  to  them ;  (Ephes.  iii,  4,) 
that  is,  it  was  divine,  and  derived  solely  from  the  revelation  of 
God.     Let  ns  contemplate  the  law  in  which  is  comprehended 
the  duty  of  men  towards  God.     What  shall  we  find,  in  all  the 
laws  of  every  nation,  that  is  at  all  similar  to  this,  or  (omitting 
all  mention  of  "  equality,")  that  may  be  placed  in  comparison 
with  those  ten  short  sentences  ?     Yet  even  those  command- 
ments, most  brief  and  comprehensive  as  they  are,  have  been 
still  further  reduced  to  two  chief  heads — the  love  of  God,  and 
the  love  of  our  neighbor.     This  law  appears  in  reality  to  have 
been  sketched  and  written  by  the  right  hand  of  God.    That 
this  was  actually  the  case,  Moses  shews  in  these  words,  "  What 
nation  is  there  so  great,  that  hath  statutes  and  judgments  so 
righteous  as  all  this  law,  which  I  set  before  you  this  day  ?" 
(Dent,  iv,  8.)     Moses  likewise  says,  that  so  great  and  manifest 
is  the  divinity  which  is  inherent  in  this  law,  that  it  compelled 
the  heathen  nations,  after  they  had  heard  it,  to  declare  in 


CERTAINTY   OP   SACKED   TirEOLCOY.  125 

ecstatic  admiration  of  it.  "  Surely  this  great  nation  is  a  wise 
and  understanding  people?"  (Deut.  iv,  0.)  The  scripture, 
therefore,  is  completely  divine,  from  the  manner  in  which  it 
treats  on  those  matters  which  are  its  subjects. 

(2.)  If  we  consider  the  End,  it  will  as  clearly  point  out  to 
us  the  divinity  of  this  doctrine.  That  End  is  entirely  divine, 
being  nothing  less  than  the  glory  of  God  and  man's  eternal 
salvation.  What  can  be  more  equitable  than  that  all  things 
should  be  referred  to  him  from  whom  they  have  derived  their 
origin  ?  "What  can  be  more  consonant  to  the  wisdom,  good- 
ness, and  power  of  God,  than  that  he  should  restore,  to  his  orig- 
inal integrity,  man  who  had  been  created  by  him,  but  who  had 
by  his  own  faidt  destroyed  himself ;  and  that  he  should  make 
him  a  partaker  of  his  own  Divine  blessedness  ?  If  by  means 
of  any  word  God  had  wished  to  manifest  himself  to  man,  what 
end  of  manifestation  ought  he  to  have  proposed  that  would 
have  been  more  honorable  to  himself  and  more  salutary  to 
man  ?  That  the  word,  therefore,  was  divinely  revealed,  could 
not  be  discerned  by  any  mark  which  was  better  or  more  legi- 
ble, than  that  of  its  showing  to  man  the  way  of  salvation, 
taking  him  as  by  the  hand  and  leading  him  into  that  way, 
and  not  ceasing  to  accompany  him  until  it  introduced  him  to 
the  full  enjoyment  of  salvation :  In  such  a  consummation  as 
this,  the  glory  of  God  most  abundantly  shines  forth  and  dis, 
plays  itself.  lie  who  may  wish  to  contemplate  what  we  are 
declaring  concernmg  this  End,  in  a  small  but  noble  part  of  this 
word,  should  place  "  tlie  Lord's  Prayer"  before  the  eyes  of  his 
mind  ;  he  should  look  most  intently  upon  it ;  and,  as  far  as 
that  is  possible  fur  human  eyes,  he  should  thoroughly  investi- 
gate all  its  parts  and  beauties.  After  he  has  done  this,  unless 
he  confess,  that  in  it  this  double  end  is  proposed  in  a  manner 
that  is  at  once  so  nervous,  brief,  and  accurate,  as  to  be  above 
the  strength  and  capacity  of  every  created  intelligence,  and 
unless  he  acknowledge,  that  this  form  of  prayer  is  purely 
divine,  he  nmst  of  necessity  have  a  mind  burrounded  and 
enclosed  by  more  than  Egyptian  darkness. 


126  JAMES  ARMmros. 


2.  The  ageeement  of  this  doctrine  m  its  parts. 

Let  us  compare  the  parts  of  this  doctrine  together,  and  we 
shall  discover  in  all  of  them  an  agreement  and  harmony,  even 
in  points  the  most  minute,  that  it  is  so  great  and  evident  as  to 
cause  us  to  believe  that  it  could  not  be  manifested  by  men,  but 
ought  to  have  implicit  credence  placed  in  it  as  having  certainly- 
proceeded  from  God. 

Let  the  predictions  alone,  that  have  been  promulged  con- 
cerning Christ  in  different  ages,  be  compared  together.  For 
the  consolation  of  the  first  parents  of  our  race,  God  said  to  the 
serpent,  "  The  seed  of  the  woman  shall  bruise  thy  head." 
(Gen.  iii,  15.)  The  same  promise  was  repeated  by  God,  and 
was  specially  made  to  Abraham :  "  In  thy  seed  shall  all  the 
nations  be  blessed."  (Gen.  xxii,  18.)  The  patriarch  Jacob, 
when  at  the  point  of  death,  foretold  that  this  seed  should  come 
forth  from  the  lineage  and  family  of  Judah,  in  these  words  : 
"The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  from 
between  his  feet,  until  Shiloh  come ;  and  unto  him  shall  the 
o-athering  of  the  people  be."  (Gen.  xlix,  10.)  Let  the  alien 
prophet  also  be  brought  forward,  and  to  these  predictions  he 
will  add  that  oracular  declaration  which  he  pronounced  by 
the  inspiration  and  at  the  command  of  the  God  of  Israel,  in 
these  words :  Balaam  said,  "  There  shall  come  a  star  out  of 
Jacob,  and  a  sceptre  shall  rise  out  of  Israel,  and  shall  smite 
the  corners  of  Moab,  and  destroy  all  the  children  of  Sheth." 
(Kum.  xxiv,  17.)  This  blessed  seed  was  afterwards  promised 
to  David,  by  l^athan,  in  these  words  :  "  I  will  set  up  thy  seed 
after  thee,  which  shall  proceed  out  of  thy  bowels,  and  I  will 
establish  his  kingdom."  (2  Sam.  vii,  12.)  On  this  account 
Isaiah  says,  "  There  shall  come  forth  a  rod  out  of  the  stem  of 
Jesse,  and  a  branch  shall  grow  out  of  his  roots."  (xi,  1.)  And, 
by  way  of  intimating  that  a  virgin  would  be  his  mother,  the 
same  prophet  says,  "  Behold  a  virgin  shall  conceive,  and  bear 
a  son,  and  shall  call  his  name  Immanuel  !"  (Isa.  vii,  14.)  It 
would  be  tedious  to  repeat  every  declaration  that  occurs  in 
the  Psalms  and  in  the  other  Prophets,  and  that  agrees  most 


CERTAINTY  OF  BACKED  THKOLOOY.  127 

appropriately  witli  this  sul)ject.  Wlien  tlicse  prophecies  are 
com]nircd  with  those  occurrences  that  liave  been  described  in 
the  New  Testament  concerning  theii*  fulfillment,  it  will  be 
evident  from  the  complete  harmony  of  the  whole,  that  they 
were  all  spoken  and  written  by  the  impulse  of  one  Divine 
Sjnrit.  If  some  things  in  those  sacred  books  seem  to  be  con- 
tradictions, they  are  easily  reconciled  by  means  of  a  right 
interpretation.  I  add,  that  not  only  do  all  the  parts  of  this 
doctrine  agree  among  themselves,  but  they  also  haniionize  with 
that  Universal  Ti-uth  which  has  been  spread  tlirough  the  whole 
of  Philosophy;  so  that  nothing  can  be  discovered  in  Philoso- 
phy, which  does  not  correspond  with  this  doctrine.  If  any 
thing  appear  not  to  possess  siich  an  exact  correspondence,  it 
may  be  clearly  confuted  by  means  of  true  Philosophy  and 
right  reason. 

Let  the  style  and  character  of  the  scriptures  be  produced, 
and,  in  that  instant,  a  most  brilliant  and  refulgent  mirror  of 
the  majesty  which  is  luminously  reflected  in  it,  will  display 
itself  to  our  view  in  a  manner  the  most  divine.  It  relates 
things  that  are  placed  at  a  great  distance  beyond  the  range  of 
the  human  imagination — things  which  far  surpass  the  capaci- 
ties of  men.  And  it  simply  relates  these  things  without  em- 
ploying any  mode  of  argumentation,  or  the  usual  apparatus  of 
persuasion:  yet  its  obvious  wish  is  to  be  understood  and 
believed.  But  what  confidence  or  reason  has  it  for  expecting 
to  obtain  the  realization  of  this  its  desire  ?  It  possesses  none 
at  all,  except  that  it  depends  purely  upon  its  own  unmixed 
authority,  which  is  divine.  It  publishes  its  commands  and  its 
interdicts,  its  enactments  and  its  prohibitions  to  all  persons 
alike ;  to  kings  and  subjects,  to  nobles  and  plebians,  to  the 
learned  and  the  ignorant,  to  those  that  "  require  a  sign"  and 
those  that  "seek  after  wisdom,"  to  the  old  and  the  young  ; 
over  all  these,  the  rule  which  it  bears,  and  the  power  which 
it  exercises,  are  equal.  It  places  its  sole  reliance,  therefore, 
on  its  own  potency,  which  is  able  in  a  manner  the  most  efiica- 
cious  to  restrain  and  compel  all  those  who  are  refractory,  and 
to  reward  those  who  are  obedient. 

Let  the  rewards  and  pfnishments  be  examined,  by  which 


128  JAMES    AEMDSriUS. 

the  precepts  are  sanctioned,  and  there  are  seen  both  a  promise 
of  life  eternal  and  a  dennnciation  of  eternal  punishments.  He 
who  makes  such  a  commencement  as  this,  may  calculate  upon 
his  becoming  an  object  of  ridicule,  except  he  possess  an  inward 
consciousness  both  of  his  own  right  and  power  ;  and  except  he 
know,  that,  to  subdue  the  wills  of  mortals,  is  a  matter  equally 
easy  of  accomplishment  with  him,  as  to  execute  his  menaces 
and  to  fulfill  his  promises.  To  the  scriptures  themselves  let 
him  have  recourse  who  may  be  desirous  to  prove  with  the 
greatest  certainty  its  majesty,  from  the  kind  of  diction  which 
it  adopts:  Let  him  read  the  charming  swan-like  Song  of 
MosES  described  in  the  concluding  chapters  of  the  Book  of 
Deuteronomy  :  Let  him  with  his  mental  eyes  diligently  survey 
the  beginning  of  Isaiah's  prophecy  :  Let  him  in  a  devout  spirit 
consider  the  hundred  and  fourth  Psalm.  Then,  with  these, 
let  him  compare  whatever  choice  specimens  of  poetry  and  elo- 
quence the  Greeks  and  the  Romans  can  produce  in  the  most 
eminent  manner  from  their  archives ;  and  he  will  be  con- 
vinced by  the  most  demonstrative  evidence,  that  the  latter 
are  productions  of  the  human  spirit,  and  that  the  former  could 
proceed  from  none  other  than  the  Divine  Sj)irit.  Let  a  man 
of  the  greatest  genius,  and,  in  erudition,  experience,  and  elo- 
quence, the  most  accomplished  of  his  race — let  such  a  well 
instructed  mortal  enter  the  lists  and  attempt  to  finish  a  com- 
position at  all  similar  to  these  writings,  and  he  will  find  him- 
self at  a  loss  and  utterly  disconcerted,  and  his  attempt  will 
terminate  in  discomfiture.  That  man  will  then  confess,  that 
what  St.  Paul  declared  concerning  his  own  manner  of  speech, 
and  that  of  his  fellow-laborers,  may  be  truly  applied  to  the 
whole  scripture :  "  Which  things  also  we  speak,  not  in  the 
words  which  man's  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth ;  comparing  spiritual  things  with  spiritual." 
(1  Cor.  ii,  13.) 

3.     The  Pkophecies. 

Let  ns  next  inspect  the  prophecies  scattered  through  the 
whole  body  of  the  doctrine ;    some  of  which  belong  to  the 


CERTAINTT   OF   SACRED   TIIICOLOGY.  129 

substance  of  the  doctrine,  and  otlici-s  contribute  towards  pro- 
curing authority  to  the  doctrine  and  to  its  instruments.     It 
should  be  particularly  observed,  with  what  eloquence  and  dis- 
tinctness they  foretell  the  greatest  and  most  important  matters, 
M'hich  are  far  removed  from  the  scrutinizing  research  of  every 
human  and  angelical  mind,  and  which  could  not  possibly  be 
performed  except  by  power  Divine  :  Let  it  be  noticed  at  the 
same  time  with  what  precision  the  predictions  are  answered 
by  the  periods  that  intervene  between  them,  and  by  all  theii* 
concomitant  circumstances  ;  and  the  whole  world  will  be  com- 
pelled to  confess,  that  such  things  could  not  have  been  fore- 
seen and  foretold,  except  by  an  omniscient  Deity.     I  need 
not  here  adduce  examples  ;  for  they  are  obvious  to  any  one 
that  opens  the  Divine  volume.     I  will  produce  one  or  two 
passages,  only,  in  M^hich  this  precise  agreement  of  the  predic- 
tion and  its  fulfillment  is  described.     When  speaking  of  the 
children  of  Israel  under  the  Egyptian  bondage,  and  their  de- 
liverance from  it  according  to  the  prediction  which  God  had 
communicated  to  Abraham  in  a  dream,  Moses  says,  "And  it 
came  to  pass  at  the  end  of  the  four  hundred  and  thirty  years, 
even  the  self-same  day  it  came  to  pa  ss,  that  all  the  hosts  of  the 
Lord  went  out  from  the  land  of  Egypt:"    (Exod.  xii,  41.) 
Ezra  speaks  thus  concerning  the  liberation  from  the  Babylon- 
ish   captivity,  which  event,  Jeremiah  foretold,  should  occur 
within  seventy  years  :    "JSTow  in  the  first  year  of  Cyrus,  king 
of  Persia,  that  the  word  of  the  Lord  by  the  mouth  of  Jeremi- 
ah might  be  fulfilled,  the  Lord  stirred  up  the  spirit  of  Cyrus, 
king  of  Pei"sia,"  &c.     (Ezra  i,  1.)    But  God  himself  declares 
by  Isaiah,  that  the  divinity  of  the  scripture  may  be  proved, 
and  ought  to  be  concluded,  from  this  kind  of  prophecies. 
These  are  his  words :    "  Shew  the  things  that  are  to  come 
hereafter,  that  we   may  know  that  ye   are  Gods."     (Isaiah 
xli,  23.) 

4.    Miracles. 

An  illustrious  evidence  of  the  same  divinity  is  aiForded  in 
^he  miracles,  which  God  has  performed  by  the  stewards  of  his 

9  VOL.  I. 


130  ■  JAMES  AEMmrus. 

word,  his  prophets  and  apostles,  and  by  Christ  himself,  for  the 
confirmation  of  his  doctrine  and  for  the  establishment  of  their 
authority.     For  these  miracles  are  of  such  a  description  as  in- 
finitely to  exceed  the  united  powers  of  all  the  creatures  and 
all  the  powers  of  nature  itself,  when  their  energies  are  com- 
bined.    But  the  God  of  truth,  burning  with  zeal  for  his  own 
glory,  could  never  liave  afforded  such  strong  testimonies  as 
these  to  false  prophets  and  their  false  doctrine  :  nor  could  he 
have  borne  such  witness  to  any  doctrine  even  when  it  was 
true,  provided  it  was  not  his,  that  is,  provided  it  was  not  di- 
vine.    Christ,  therefore,  said,   "  If  I  do  not  the  works  of  my 
Father,  believe  me  not ;    but  if  I  do,  though  you  believe  not 
me,  believe  the  works."     (John  x,  37,  38.)     It  was  the  same 
cause  also,  which  induced  the  widow  of  Sarepta  to  say,  on  re- 
ceiving from  the  hands  of  Elijah  her  son,  who,  after  his  death, 
had  been  raised  to  life  by  the  prophet :  "  Now  by  this  I  know 
that  thou  art  a  man  of  God,  and  that  the  word  of  the  Lord 
in  thy  mouth  is  truth."     (1  Kings  xvii,  24.)     That  expression 
of  Nicodemus  has  the  same  bearing  :  "  Rabbi,  we  know  that 
thou  art  a  teacher  come  from  God  ;  for  no  man  can  do  these 
miracles  that  thou  doest,  except  God  be  M'ith  him."     (John 
iii,  2.)     And  it  was  for  a  similar  reason  that  the  apostle  said, 
"  The  signs  of  an  apostle  were  wrought  among  you  in  all 
patience,  in  signs,  and  wonders,  and  mighty  deeds."     (2  Cor. 
xii,   12.)     There   are  indeed   miracles  on   record   that  were 
wrought  among  the  gentiles,  and  imder  the  auspices  of  the 
gods  whom  they  invoked  :    It  is  also  predicted,  concerning 
False  Prophets,  and  Antichrist  himself,  that  they  will  exhibit 
many  signs  and  wonders  :     (Rev.  xix,  20.)     But  neither  in 
number,  nor  in  magnitude,  are  the}^  equal  to  those  which  the 
true  God  has  wrought  before  all  Israel,  and  in  the  view  of  the 
whole  world.     Neither   were   those  feats  of  their  real  mira- 
cles, but  only  astonishing  operations  performed  by  the  agency 
and  power  of  Satan  and  his  instruments,  by  means  of  natural 
causes,  which  are  concealed  from  the  human  understanding, 
and  escape  the  cognizance  of  men.     But  to  deny  the  exist- 
ence of  those  great  and  admirable  miracles  which  are  related 
to  have  really  happened,  when  they  have  also  the  testimony  of 


CERTAINTY  OF  SACRED  THEOLOGY.  131 

both  Jews  and  gentiles,  who  were  the  enemies  of  the  true 
doctrine — is  an  evident  token  of  bare-faced  impudence  and 
execrable  stupidity. 

5.     The  Antiquity  of  the  Doctrine. 

Let  the  antiquity,  the  propagation,  the  preservation,  and 
the  truly  admirable  defence  of  this  doctrine  be  added — and 
they  will  all'ord  a  bright  and  perspicuous  testimony  of  its  di- 
vinity. If  "  that  which  is  of  the  highest  antiquity  possesses 
the  greatest  portion  of  truth,"  as  TertuUian  most  wisely  and 
justly  observes,  then  this  doctrine  «  one  of  the  greatest  truth, 
because  it  can  trace  its  origin  to  the  highest  antiquity.  It  is 
likewise  Divine,  because  it  was  manifested  at  a  time  when  it 
could  not  have  been  devised  by  any  other  mind ;  for  it  had 
its  connnencement  at  the  very  period  when  man  was  brought 
into  existence.  An  apostate  angel  would  not  then  have  pro- 
posed any  of  his  doctrines  to  man,  unless  God  had  previously 
revealed  himself  to  the  intellio-ent  creature  wh»:)m  he  had 
recently  formed  :  That  is,  God  hindered  the  fallen  angel, 
and  there  was  then  no  cause  in  existence  by  which  ha  might 
be  impelled  to  engage  in  such  an  enterprise.  For  God  would 
not  suffer  man,  who  had  been  created  after  his  own  image,  to 
be  tem})ted  by  his  enemy  by  means  of  false  docti-ine,  until, 
after  being  abundantly  instructed  in  that  which  was  true,  he 
was  enabled  to  know  that  which  was  false  and  to  reject  it. 
Neither  could  any  odious  feeling'of  envy  against  man,  have 
toiTiiented  Satan,  except  God  had  considered  him  worthy  of 
the  connnunication  of  his  word,  and  had  deigned,  through 
that  communication,  to  make  him  a  partaker  of  eternal  felici- 
ty, from  which  Satan  liad  at  that  period  unhappily  fallen. 

The  ruoPAcJATioN,  preservation,  and  DEiaoNCE  of  this  doc- 
trine, most  admirable  when  separately  considered,  ■^'*ill  all  be 
found  divine,  if,  in  the  Jirstj>hiC(',  we  attentively  iix  our  eyes 
upon  those  men  among  whom  it  is  propagated  ;  t/ien,  on  the 
foes  and  advei-saries  of  this  doctrine ;  and,  lastly,  on  the  man- 
ner in  which  its  propagation,  preseivation  and  detence  have 
hitherto  been  and  still  are  conducted.     (1.)  If  we  consider 


132  JAMES   AEMINnJS. 

those  men  among  whom  this  sacred  doctrine  flourishes,  we 
shall  discover  that  their  nature,  on  account  of  its  corruption, 
rejects  this  doctrine  for  a  two-fold  reason  ;  (i.)  The  first  is, 
because  in  one  of  its  j)arts  it  is  so  entirely  contrary  to  human 
and  worldly  wisdom,  as  to  subject  itself  to  the  accusation  of 
FOLLY  from  men  of  corrupt  minds,  (ii.)  The  second  reason 
is,  because  in  another  of  its  parts  it  is  decidedly  hostile  and 
inimical  to  worldly  lusts  and  carnal  desires.  It  is,  therefore, 
rejected  by  the  human  understanding  and  refused  by  the  will, 
which  are  the  two  chief  faculties  in  man  ;  for  it  is  according 
to  their  orders  and  commands  that  the  other  faculties  are  either 
put  in  motion  or  remain  atm'est.  Yet,  notwithstanding  all  this 
natural  repugnance,  it  has  been  received  and  believed.  The 
human  mind,  therefore,  has  been  conquered,  and  the  subdued 
will  has  been  gained,  by  Him  who  is  the  author  of  both. 
(2.)  This  doctrine  has  some  most  powerful  and  bitter  ene- 
mies :  Satan,  the  prince  of  this  world,  with  all  his  angels,  and 
the  world  his  ally  :  These  are  foes  with  whom  there  can  be 
no  reconciliation.  If  the  subtlety,  the  power,  the  malice,  the 
audacity,  the  impudence,  the  perseverance,  and  the  diligence 
of  these  enemies,  be  placed  in  opposition  to  the  simplicity,  the 
inexperience,  the  weakness,  the  fear,  the  inconstancy,  and  the 
slothfulness  of  the  greater  part  of  those  who  give  their  assent  to 
this  heavenly  doctrine;  then  will  the  greatest  wonder  be  excited, 
how  this  doctrine,  when  attacked  by  so  many  enemies,  and  do- 
fended  by  such  sorry  champions,  can  stand  and  remain  safe 
and  unmoved.  If  this  wonder  and  admiration  be  succeeded 
by  a  su^^ernatural  and  divine  investigation  of  its  cause,  then 
will  God  himself  be  discovered  as  the  propagator,  preserver, 
and  defender  of  this  doctrine.  (3.)  The  manner  also  in  which 
its  propagation,  preservation  and  defence  are  conducted,  indi- 
cates divinity  by  many  irrefragible  tokens.  This  doctrine  is 
carried  into  effect,  without  bow  or  sword — without  horses 
chariots,  or  horsemen ;  yet  it  proceeds  prosperously  along, 
stands  in  an  erect  posture,  and  remains  unconquered,  in  the 
name  of  the  Lord  of  Hosts  :  While  its  adversaries,-  though 
supported  by  such  apparently  able  auxiliaries  and  relying  on 
such  powerful  aid,  are  overthrown,  fall  down  together,  and 


CEKTAINTY  OF  SACRED  THEOLOGY.  133 

perisli.  It  is  accomplished,  not  by  holding  out  alluring  prom- 
ises of  riches,  gh»ry,  and  earthly  pleasures,  hut  by  a  previous 
statement  of  the  dreaded  cross,  an<i  by  the  prescription  of 
such  patience  and  forbearance  as  far  exceed  all  human 
strength  and  ability.  "lie  is  a  chosen  vessel  unto  me,  to  bear 
my  name  before  the  gentiles,  and  kings,  and  the  children  of 
Israel ;  for  I  will  shew  him  how  great  things  he  must  suf- 
fer for  my  name's  sake."  (Acts  ix,  15,  16.)  "Behold,  I 
send  you  forth  as  sheep  in  the  midst  of  wolves."  (Matt. 
X.  16.) 

Its  completion  is  not  effected  by  the  counsels  of  men,  but  in 
opposition  to  all  human  counsels — whether  they  be  those  of 
the  professors  of  this  doctrine,  or  those  of  its  adversaries.  For 
it  often  happens,  that  the  counsels  and  machinations  which 
have  been  devised  for  the  destruction  of  this  doctrine,  contrib- 
ute greatly  towards  its  propagation,  while  the  princes  of  dark- 
ness fret  and  vex  themselves  in  vain,  and  are  astonished  and 
confounded,  at  an  issue  so  contrary  to  the  expectations  which 
they  had  formed  from  their  most  crafty  and  subtle  counsels. 

St.  Luke  says,  "  Saul  made  havoc  of  the  church,  entering 
into  every  house,  and,  haling  men  and  women,  committed 
them  to  prison.  Therefore  they  that  were  scattered  abroad? 
went  every  where  preaching  the  word."  (Acts  vii,  3,  4.)  And 
by  this  means  Samaria  received  the  word  of  God.  (li.)  In 
reference  to  this  subject  St.  Paul  also  says,  "  But  I  would  ye 
should  understand,  brethren,  that  the  things  which  happened 
unto  me  have  fallen  out  rather  unto  the  furtlierence  of  the 
gospel ;  so  that  my  bonds  are  manifest  in  all  the  palace,  and 
in  all  other  places."  (Phil,  i,  12,  13.)  For  the  same  cause 
that  common  observation  has  acquired  all  its  just  celebrity : 
"  The  blood  of  the  martyrs  is  the  seed  of  the  church."  What 
shall  we  say  to  these  things  ?  "  The  stone  Avhich  the  builders 
refused,  is  become  the  head  stone  of  the  corner :  This  is  the 
Lord's  doing;  it  is  marvellous  in  our  eyes."  (Psalm  cxviii, 
22,23.) 

SuHjoin  to  these  the  tremendous  judgments  of  God  on  the 
persecutors  of  this  doctrine,  and  the  miserable  death  of  the 
tyrants.      One  of  these,  at  the  very  moment  when  he  was 


134  JAMES  ARMmnrs. 

breathing  out  his  polhited  and  unhappy  spirit,  was  inwardly 
constrained  publicly  to  proclaim,  though  in  a  frantic  and  out- 
rageous tone,  the  divinity  of  this  doctrine  in  these  remarkable 
words  :  "  Tiiou  hast  conquered,  O  Galilean  !" 

Who  is  there,  now,  that,  with  eyes  freed  from  all  prejudice, 
will  look  upon  such  clear  proofs  of  the  divinity  of  Scripture, 
and  that  will  not  instantly  confess,  the  Apostle  Paul  had  the 
best  reasons  for  exclaiming  ?  "  K  our  gospel  be  hid,  it  is  hid 
to  them  that  are  lost ;  in  whom  the  God  of  this  world  hath 
blinded  the  minds  of  them  which  believe  not ;  lest  the  light  of 
the  glorious  gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them."  (2  Cor.  iv,  3,4.)  As  if  he  had  said,  "  This 
is  not  human  darkness;  neither  is  it  drawn  as  a  thick  veil 
over  the  mind  by  man  himself ;  but  it  is  diabolical  darkness, 
and  spread  by  the  devil,  the  prince  of  darkness,  upon  the  mind 
of  man,  over  whom,  by  the  just  judgment  of  God,  he  exercises 
at  his  pleasure  the  most  absolute  tyranny.  If  this  were  not 
the  case,  it  would  be  impossible  for  this  darkness  to  remain  ; 
but,  how  great  soever  its  density  might  be,  it  would  be  dis- 
persed by  this  light  which  shines  with  such  overpowering 
brilliancy." 

6.  The  sanctity  of  those  by  whom  n  has  been  administered. 

The  sanctity  of  those  by  whom  the  word  was  fii*st  announced 
to  men  and  by  whom  it  was  committed  to  writing,  conduces  to 
the  same  purpose — to  prove  its  Divinity.  For  since  it  appears 
that  those  who  were  entrusted  with  the  discharge  of  this  duty, 
had  divested  themselves  of  the  wisdom  of  the  world,  and  of 
the  feelings  and  affections  of  the  flesh,  entirely  putting  off  the 
old  man — and  that  they  were  completely  eaten  up  and  con- 
sumed by  their  zeal  for  the  glory  of  God  and  the  salvation  of 
men — it  is  manifest  that  such  great  sanctity  as  this  had  been 
inspired  and  infused  into  them,  by  Him  alone  who  is  the  Holiest 
of  the  holy. 

Let  Moses  be  the  first  that  is  introduced :  He  was  treated  in 
a  very  injurious  manner  by  a  most  ungrateful  people,  and  was 
frequently  marked  out  for  destruction  ;  yet  was  he  prepared 


CERTAINTY    OF   SACRED   TUKOLOOY.  135 

to  purchase  tlieir  salvation  by  his  own  baiiishinent.  He  said, 
when  pleading  with  Gud,  "Yet  now,  it' thou  wilt,  forgive  their 
sin  ;  and  it"  not,  blot  me,  I  ]>ray  thee,  out  of  thy  book  which 
thou  hast  written."  (Exod.  xxxii,  32.)  Behold  his  zeal  for 
the  salvation  of  the  people  entrusted  to  his  charge — a  zeal  for 
the  glory  of  God !  Would  you  see  another  reason  for  this  wish 
to  be  devoted  to  destruction  ?  Eead  what  he  had  previously 
said  :  "  Wherefore  should  the  Egyptians  speak  and  say  ?  For 
mischief  did  the  Lord  bring  them  out  to  slay  them  in  the 
mountains,"  (Exod.  xxxii,  12,)  "  because  he  was  not  able  to 
bring  them  out  unto  the  land  which  he  sware  unto  their  Fa- 
thers." (jSTumb.  xiv,  16.)  We  observe  the  same  zeal  in  Paul, 
when  he  wishes  that  himself  "  were  accursed  from  Christ  for 
his  brethren  the  Jews,  his  kinsmen  according  to  the  flesh," 
(Rom.  ix,)  from  whom  he  had  suffered  many  and  great  indig- 
nities. 

David  was  not  ashamed  publicly  to  confess  his  heav}-^  and 
enormous  crimes,  and  to  commit  them  to  writing  as  an  eternal 
memorial  to  posterity.  Samuel  did  not  shrink  from  mark- 
ing in  the  records  of  perpetuity  the  detestible  conduct  of  his 
sons ;  and  Moses  did  not  hesitate  to  bear  a  public  testimony 
against  the  iniquity  and  the  madness  of  his  ancestors.  If  even 
the  least  desire  of  a  little  glory  had  possessed  their  minds,  they 
might  certaiidy  have  been  able  to  indulge  in  taciturnity,  and 
to  conceal  in  silence  these  circumst^mces  of  disgrace.  Those 
of  them  who  were  engaged  in  describing  the  deeds  and 
achievements  of  other  people,  were  unacquainted  with  the  art 
of  oft'ering  adulation  to  great  men  and  nobles,  and  of  wrong- 
fully attributing  to  their  enemies  any  unworthy  deed  or  mo- 
tive. AYith  a  regai-d  to  tnith  alone,  in  promoting  the  glory 
of  God,  they  placed  all  persons  on  an  equality ;  and  made  no 
other  distinction  between  them  than  that  which  God  himself 
has  commanded  to  be  made  between  piety  and  wickedness. 
On  receiving  from  the  hand  of  God  their  appointment  to  this 
oflice,  they  at  once  and  altogether  bade  farewell  to  all  the 
world,  and  to  all  the  desires  which  are  in  it.  "  Each  of  them 
said  unto  his  father  and  to  his  mother,  I  have  not  seen  him; 


136  JAMES    AEMmiTJS. 

neither  did  he  acknowledge  his  brethren  ;   for  they  observed 
the  word  of  God,  and  kept  his  covenant."     (Deut.  xxxiii,  9.) 

1.    The  Cokstancy  of  its  Pkofessoks  and  Maktyks. 

But  what  shall  we  say  respecting  the  constancy  of  the  pro- 
fessors and  martyrs,  which  they  displayed  in  the  torments  that 
they  endured  for  the  truth  of  this  doctrine  ?  Indeed,  if  w^e 
subject  this  constancy  to  the  view  of  the  most  inflexible  ene- 
mies of  the  doctrine,  we  shall  extort  from  unwilling  judges 
a  confession  of  its  Divinity.  But,  that  the  strength  of  this 
ai'gument  may  be  placed  in  a  clearer  light,  the  mind  must  be 
directed  to  four  particulars  :  the  multitude  of  the  martyrs, 
and  their  condition  /  the  torments  which  their  enemies  inflict- 
ed on  them,  and  \hQ  patience  yii\i\<^  they  evinced  in  enduring 
them. 

(1.)  If  we  direct  our  enquiries  to  the  midtitude  of  them,  it 
is  innumerable,  far  exceeding  thousands  of  thousands  ;  on  this 
account  it  is  out  of  the  power  of  any  one  to  say,  that,  because 
it  was  the  choice  of  but  a  few  persons,  it  ought  to  be  imputed 
to  phrenzy  or  to  weariness  of  a  life  that  was  full  of  trouble. 

(2.)  If  we  enquire  into  their  condition^  we  shall  find  nobles 
and  peasants,  those  in  authority  and  their  subjects,  the  learned 
and  the  unlearned,  the  rich  and  the  poor,  the  old  and  the 
young ;  persons  of  both  sexes,  men  and  women,  the  married 
and  the  unmarried,  men  of  a  hardy  constitution  and  inured  to 
dangers,  and  girls  of  tender  habits  who  had  been  delicately 
educated,  and  whose  feet  had  scarcely  ever  before  stumbled 
against  the  smallest  pebble  that  arose  above  the  surface  of 
their  smooth  and  level  path.  Many  of  the  early  martyrs  were 
honorable  persons  of  this  description,  that  no  one  might  think 
them  to  be  inflamed  by  a  desire  of  glory,  or  endeavoring  to 
gain  applause  by  the  perseverance  and  magnanimity  that  they 
had  evinced  in  the  maintenance  of  the  sentiments  which  they 
had  embraced. 

(3.)  Some  of  the  torments  inflicted  on  such  a  multitude  of 
persons  and  of  such  various  circumstances  in  life,  were  of  a 


CERTAINTY   OF   SACRED   THEOLOGY.  18T 

coiniiiou  sort,  and  others  unusual,  some  of  them  quick  in  their 
operation  and  others  of  them  slow.  Part  of  the  unoffending 
victims  were  nailed  to  crosses  and  part  of  them  were  decapi- 
tated ;  some  were  drowned  in  rivers,  whilst  others  were  roasted 
before  a  slow  fire.  Several  were  ground  to  powder  by  the 
teeth  of  wild  beasts,  or  were  torn  in  pieces  by  their  fang-s  ; 
iDany  were  sawn  asunder,  while  others  were  stoned  ;  and  not  a 
few  of  them  were  subjected  to  punishments  which  cannot  be 
expressed,  but  which  are  accounted  most  disgraceful  and  infa- 
mous, on  account  of  their  extreme  turpitude  and  indelicacy. 
No  species  of  savage  cruelty  was  omitted  which  either  the 
ingenuity  of  human  malignity  could  invent,  which  rage  the 
most  conspicuous  and  furious  could  excite,  or  which  even  the 
infernal  laboratory  of  the  court  of  hell  could  supply. 

(4.)  And  yet,  that  we  may  come  at  once  to  the  patience  of 
these  holy  confessors,  they  bore  all  these  tortures  with  con- 
stancy and  equanimit}^;  nay,  they  endured  them  M'itli  such  a 
glad  heart  and  clieerful  countenance,  as  to  fatigue  even  the 
restless  fury  of  their  persecutors,  which  has  often  been  com- 
pelled, when  wearied  out,  to  yield  to  the  unconquerable 
strength  of  their  patience,  and  to  confess  itself  completely 
vanquished.  And  what  was  the  cause  of  all  this  endurance  1 
Tt  consisted  in  their  unwillingness  to  recede  in  the  least  point 
from  that  religion,  the  denial  of  which  was  the  onl}^  circum- 
stance that  might  enable  them  to  escape  danger,  and,  in  many 
instances,  to  acquire  glory.  What  then  was  the  reason  of  the 
great  patience  which  they  shewed  under  their  acute  sufferings  ? 
It  was  because  they  believed,  that  when  this  short  life  was 
ended,  and  after  the  pains  and  distresses  which  they  were 
called  to  endure  on  earth,  they  would  obtain  a  blessed  immoi- 
tality.  In  this  particular  the  combat  which  God  has  nuiin- 
tained  with  Satan,  appears  to  have  resembled  a  duel ;  and  the 
result  of  it  has  been,  that  the  Divinity  of  God's  word  has  l)een 
raised  as  a  superstructure  out  of  the  infamy  and  ruin  of  Satan. 

S.    TuK   TESTIMONY   OF   THE    ChUKCU. 

The  divine  Omnipotence  and  Wisdom  have  principally  em- 


138  JAMES   AKMmrus. 

ployed  these  arguments,  to  prove  the  Divinity  of  this  blessed 
word.  But,  that  the  Church  might  not  defile  herself  by  that 
basest  vice,  ingratitude  of  heart,  and  that  she  might  perform 
a  supplementary  service  in  aid  of  God  her  Author  and  of 
Christ  her  Head,  she  also  by  her  testimony  adds  to  the  Di- 
vinity of  this  word.  But  it  is  only  an  addition  ;  she  does  not 
impart  Divinity  to  it ;  her  province  is  merely  an  indication 
of  the  Divine  nature  of  this  word,  but  she  does  not  communi- 
cate to  it  the  impress  of  Divinity.  For  unless  this  word  had 
been  Divine  when  there  was  no  Church  in  existence,  it  would 
not  have  been  possible  for  her  members  "  to  be  bom  of  this 
word,  as  of  incorruptible  seed,"  (1  Pet.  i,  23,)  to  become  the 
sons  of  God,  and,  through  faith  in  this  word,  "  to  be  made 
partakers  of  the  Divine  Kature."  (2  Pet.  i,  4.)  The  very 
name  of  "  authority"  takes  away  from  the  Church  the  power 
of  conferring  Divinity  on  this  doctrine.  For  authokity  is 
derived  from  an  author  :  But  the  Church  is  not  the  author, 
she  is  only  the  nurseling  of  this  word,  being  posterior  to  it  in 
cause,  origin,  and  time.  We  do  not  listen  to  those  who  raise 
this  objection  :  "  The  Church  is  of  greater  antiquity  than  the 
scripture,  because  at  the  time  when  that  word  had  not  been 
consigned  to  writing,  the  Church  had  even  then  an  existence." 
To  trifle  in  a  serious  matter  with  such  cavils  as  this,  is  highly 
unbecoming  in  Christians,  unless  they  have  changed  their 
former  godly  manners  and  are  transformed  into  Jesuits.  The 
Church  is  not  more  ancient  than  this  saying :  "  The  seed  of 
the  woman  shall  bruise  the  serj^ent's  head  ;"  (Gen.  iii,  15,) 
although  she  had  an  existence  before  this  sentence  was  re- 
corded by  Moses  in  Scripture.  For  it  was  by  the  faith  which 
they  exercised  on  this  saying,  that  Adam  and  Eve  became  the 
Church  of  God  ;  since,  prior  to  that,  they  were  traitors,  deser- 
ters and  the  kingdom  of  Satan — that  grand  deserter  and 
apostate.  The  Church  is  indeed  the  pillar  of  the  truth,  (1 
Tim.  iii,  15,)  but  it  is  built  upon  that  truth  as  upon  a  founda- 
tion, and  thus  directs  to  the  truth,  and  brings  it  forward  into 
the  sight  of  men.  In  this  way  the  Church  performs  the  part 
of  a  director  and  a  witness  to  this  truth,  and  its  guardian, 
herald,  and  interpreter.     But  in  her  acts  of  interpretation,  the 


139 

Chuvcli  is  confined  to  the  sense  of  the  word  itself,  and  is  tied 
down  to  the  expressions  of  Scripture :  for,  according  to  the 
prohibition  of  St.  Paul,  it  neither  becomes  her  "  to  be  wise 
above  that  which  is  written ;"  (1  Cor.  iv,  C,)  nor  is  it  possible 
for  her  to  be  so,  since  she  is  hindered  both  by  her  own  imbe- 
cility, and  the  depth  of  things  divine. 

But  it  will  reward  our  labor,  if  in  a  few  words  we  examine 
the  efficacy  of  this  testimony,  since  such  is  the  pleasure  of  the 
Papists,  who  constitute  "  the  authority  of  the  Church"  the 
commencement  and  the  termination  of  our  certainty,  when  she 
beai*8  witness  to  the  scripture  that  it  is  the  word  of  God.  In 
the  first  place,  the  efficacy  of  the  testimony  does  not  exceed 
the  veracity  of  the  witness.  The  veracity  of  the  Church  is  the 
veracity  of  men.  But  the  veracity  of  men  is  imperfect  and 
inconstant,  and  is  always  such  as  to  give  occasion  to  this  the  re- 
mark of  truth,  "  All  men  are  liars."  Neither  is  the  veracity 
of  him  that  speaks,  sufficient  to  obtain  credit  to  his  testimony, 
unless  the  veracity  of  him  who  bears  witness  concerning  the 
truth  appear  plain  and  evident  to  him  to  whom  he  makes  the 
declaration.  But  in  what  manner  will  it  be  possible  to  make 
the  veracity  of  the  Church  plain  and  evident  ?  This  must  be 
done,  either  by  a  notion  conceived  a  long  time  before,  or  by 
an  impression  recently  made  on  the  minds  of  the  hearers. 
But  men  possess  no  such  innate  notion  of  the  veracity  of  the 
Church  as  is  tantamount  to  that  which  declares,  "  God  is  true 
and  cannot  lie."  (Tit.  i,  2.)  It  is  necessary,  therefore,  that 
it  be  imjiressed  by  some  recent  action  ;  such  im])ressi()n  being 
made  either  from  within  or  from  without.  But  the  Church  is 
not  able  to  make  any  inward  impression,  for  she  beai*s  her  tes- 
timony by  external  instnmients  alone,  and  does  not  extend  to 
the  inmost  parts  of  the  soul.  The  impression,  therefore,  will 
be  external ;  which  can  be  no  other  than  a  display  and  indi- 
cation of  her  knowledge  and  probity,  as  well  as  testimony, 
often  truly  so  called.  But  all  these  things  can  produce  noth- 
ing more  than  an  opinion  in  the  minds  of  those  to  whom  they 
are  offered.  Opinion,  therefore,  and  not  knowledge,  is  the 
supreme  effect  of  this  efiicacy. 

But  the  Papists  retort,  "  that  Christ  himself  established  tho 


140  JAMES   AKMINroS. 

authority  of  his  Church  by  this  saying,  "  He  that  heareth  you, 
heareth  me."  (Luke  x,  16.)  "When  these  unhappy  reasoners 
speak  thus,  they  seem  not  to  be  aware  that  they  are  establish- 
ing the  authority  of  Scripture  before  that  of  the  Church.  For 
it  is  necessary  that  credence  should  be  given  to  that  expression 
as  it  was  pronounced  by  Christ,  before  any  authority  can,  on 
its  account,  be  conceded  to  the  Church.  But  the  same  reason 
will  be  as  tenable  in  respect  to  the  whole  Scripture  as  to  this 
expression.  Let  the  Church  then  be  content  with  that  honor 
which  Christ  conferred  on  her  when  he  made  her  the  guardian 
of  his  word,  and  appointed  her  to  be  the  director  and  witness 
to  it,  the  herald  and  the  interpreter. 

IIL  Yet  since  the  arguments  arising  from  all  those  observa- 
tions which  we  have  hitherto  adduced,  and  from  any  othei-s 
which  are  calculated  to  prove  the  Divinity  of  the  scriptures, 
can  neither  disclose  to  us  a  right  understanding  of  the  scrip- 
tures, nor  seal  on  our  minds  those  meanings  which  we  have 
understood,  (although  the  certainty  of  foith  which  God  de- 
mands from  us,  and  requires  us  to  exercise  in  his  word,  con- 
sists of  these  meanings,)  it  is  a  necessary  consequence,  that  to 
to  all  these  things  ought  to  be  added  something  else,  by  the 
efficacy  of  which  that  certainty  maybe  produced  in  our  minds. 
And  this  is  the  very  subject  on  which  we  are  no  prepared  to 
treat  in  this  the  third  part  of  our  discourse. 

9.   The  estteknal  witness  of  the  Holt  Spirit. 

We  declare,  therefore,  and  we  continue  to  repeat  the  decla- 
ration, till  the  gates  of  hell  re-echo  the  sound,  "  that  the  Holy 
Spirit,  by  whose  inspiration  holy  men  of  God  have  spoken  this 
word,  and  by  whose  impulse  and  guidance  they  have,  as  his 
amanuenses,  consigned  it  to  writing  ;  that  this  Holy  Spirit  is 
the  author  of  that  light  by  the  aid  of  which  we  obtain  a  per- 
ception and  an  understanding  of  the  divine  meanings  of  the 
word,  and  is  the  Effector  of  that  certainty  by  which  we  be- 
lieve those  meanings  to  be  truly  divine ;  and  that  He  is  tlie  ne- 
cessary AiitJior^  the  all  svfficlent  Effector^''  (1.)  Scripture  de- 
monstrates that  He  is  the  necessary  Author,  when  it  says, 


CERTAINTr   OF    BACKED    TDEOLOGT.  141 

"The  things  of  God  knoweth  no  man  but  the  Spirit  of  God. 
(1  Cor.  ii,  11.)  'No  man  can  say  that  Jesus  is  the  Lord,  but  by 
the  Holy  Ghost."  "  (1  Cor.  xii,  3.)  (2.)  But  the  Sc'rii)ture  intro- 
duced liiui  as  the  sufficient  and  the  more  than  sufficient  Effector, 
when  it  declares,  "The  wisdom  which  God  ordained  before 
tlie  world  unto  our  glory,  he  hath  revealed  unto  us  by  his  Spirit; 
fur  the  Spirit  searchcth  all  things,  yea,  the  deep  things  of  God." 
(1  Cor.  ii,  7,  10.)  The  sufficiency,  therefore,  of  the  Spirit  pro- 
ceeds from  the  i)lcnitude  of  his  knowledge  of  the  secrets  of 
God,  and  from  the  very  eiScacious  revelation  which  he  makes 
of  them.  This  sufficiency  of  the  Spirit  cannot  be  more  highly 
extolled  than  it  is  in  a  subsequent  passage,  in  which  the  same 
apostle  most  amply  commends  it,  by  declaring,  "  He  that  is 
spiritual  [a  partaker  of  this  revelation,]  judgeth  all  things," 
(verse  15,)  as  having  the  mind  of  Christ  through  his  Spirit, 
which  he  has  received.  Of  the  same  sufficiency  the  Apostle 
St.  John  is  the  most  illustrious  herald.  In  his  general  Epistle 
he  writes  these  words  :  "  But  the  anointing  which  ye  have  re- 
ceived of  II  im,  abideth  in  you  ;  and  ye  need  not  that  any  man 
teach  you ;  but  as  the  same  anointing  teacheth  you  of  all 
things,  and  is  truth,  and  is  no  lie,  and  even  as  it  hath  taught 
you,  ye  shall  abide  in  Ilim."  (1  John  ii,  27.)  "  He  that  be- 
Heveth  on  the  Son  of  God,  hath  the  witness  in  himself."  (1 
John  V,  10.)  To  the  Thessalonians  another  apostle  writes 
thus :  "  Our  Gospel  came  not  unto  you  in  word  only,  but  also 
in  power,  and  in  the  Holy  Ghost,  and  in  much  assurance.  (1 
Tliess.  i,  3.)  In  this  passage  he  openly  attributes  to  the  power 
of  the  Holy  Ghost  the  certainty  by  which  the  faithful  receive 
the  word  of  the  gospel.  The  Papists  reply,  "  Many  pei-sons 
boast  of  the  revelation  of  the  Spirit,  who,  nevertheless,  are  des- 
titute of  such  a  revelation.  It  is  impossible,  therefore,  for  the 
faithful  safely  to  rest  in  it."  Ai-e  these  fair  words  ?  Away- 
with  such  blasphemy !  If  the  Jews  glory  in  their  Talmud 
and  their  Cabala,  and  the  Mahometans  in  their  Alcoran,  and 
if  both  of  these  boast  themselves  that  they  are  Churches,  can- 
not credence  therefore  be  given  with  sufficient  safety  to  the 
scriptures  of  the  Old  and  New  Testaments,  when  they  affirm 
their  Divme  Origin?     Will  the  true  Church  be  any  less  a 


142  JAMES    AE]\nNnJS. 

Church  because  the  sons  of  the  stranger  arrogate  that  title  to 
themselves?  This  is  the  distinction  between  opinion  and 
knowledge.  It  is  their  opinion^  that  they  know  that  of  which 
they  are  really  ignorant.  But  they  who  do  hnow  it,  have  an 
assured  perception  of  their  knowledge.  "  It  is  the  Spirit  that 
beareth  witness  that  the  Spirit  is  truth  ;"  (1  John  v,  8,)  that 
is,  "  the  doctrine  and  the  meanings  comprehended  in  that  doc- 
trine, are  truth." 

"  But  that  attesting  witness  of  the  Spirit  which  is  revealed 
in  us,  cannot  convince  others  of  the  truth  of  the  Divine  word." 
What  then  ?  It  wnll  convince  them  when  it  has  also  breathed 
on  them  :  it  will  breathe  its  Divine  affiatus  on  them,  if  they 
be  the  sons  of  the  church,  all  of  whom  shall  be  (©sj^idaxroi) 
taught  of  God  :  every  man  of  them  will  hear  and  learn  of  the 
Father,  and  will  come  unto  Christ."  (John  vi,  45.)  Neither 
can  the  testimony  of  any  Church  convince  all  men  ot  the  truth 
and  divinity  of  the  sacred  writings.  The  Papists,  who  arro- 
gate to  themselves  exclusively  the  title  of  "  the  Church,"  ex- 
perience the  small  degree  of  credit  which  is  given  to  their  tes- 
timonies, by  those  who  have  not  received  an  afflatus  from  the 
spirit  of  the  Roman  See. 

"  But  it  is  necessary  that  there  should  be  a  testimony  in  the 
Church  of  such  a  high  character  as  to  render  it  imperative  on 
all  men  to  pay  it  due  defference."  True.  It  was  the  incum- 
bent duty  of  the  Jews  to  pay  defference  to  the  testimony  of 
Christ  when  he  was  speaking  to  them ;  the  Pharisees  ought 
not  to  have  contradicted  Stephen  in  the  midst  of  his  discourse ; 
and  Jews  and  Gentiles,  without  any  exception,  were  bound  to 
yield  credence  to  the  preaching  of  the  aj^ostles,  confirmed  as 
it  was  by  so  many  and  such  astonishing  miracles.  But  the 
duties  here  recited,  were  disregarded  by  all  these  parties. 
.  What  was  the  reason  of  this  their  neglect  ?  The  voluntary 
hardening  of  their  hearts,  and  that  blindness  of  their  minds, 
which  was  introduced  by  the  Devil. 

If  the  Papists  still  contend,  that  "  such  a  testimony  as  this 
ought  to  exist  in  the  Church,  against  which  no  one  shall  actu- 
ally offer  any  contradiction,"  we  deny  the  assertion.  And  expe- 
rience testifies,  that  a  testimony  of  this  kind  never  yet  had  an 


CERTAINTY    OF    SACRED    TIIEOLOGV.  143 

existence,  that  it  does  not  now  exist,  and  (if  we  may  form  our 
judgment  from  the  scriptures,)  we  certainly  think  that  it  never 
will  exist. 

"But  perhaps  the  Holy  Ghost,  Avho  is  the  Author  and  Effect- 
or of  this  testimony,  has  entered  into  an  engagement  with  the 
Church,  not  to  inspire  and  seal  on  the  minds  of  men  this  cer- 
tainty, except  tlirongh  her,  and  by  the  intervention  of  her  au- 
thority." Tlie  Holy  Ghost  does,  undoubtedly,  according  to 
the  good  pleasure  of  his  own  will,  make  use  of  som  3  organ  or 
instrument  in  performing  these  his  offices.  B.it  this  instru- 
ment is  the  word  of  God,  which  is  comprehended  in  the  sacred 
books  of  scripture  ;  an  instrument  produced  and  brought  for- 
ward by  Himself,  and  instructed  in  his  truth.  The  Apostle  to 
the  Hebrews  in  a  most  excellent  manner  describes  the  efficacy 
which  is  impressed  on  this  instrument  by  the  Holy  Spirit,  in 
these  words  :  "  For  the  word  of  God  is  quick,  and  powerful, 
and  sharper  than  any  two  edged  sword,  piercing  even  to  the 
dividing  asunder  of  soul  and  spirit,  and  of  the  joints  and  mar- 
row, and  is  a  discerner  of  the  thoughts  and  intents  of  the  heart." 
(Heb.  iv,  12.)  Its  effect  is  called  "  Faith,"  by  the  Apostle. 
"  Faith  cometh  by  hearing,  and  hearing  by  the  word  of  God." 
(Rom.  x,  7.)  If  any  act  of  the  Church  occurs  in  this  place,  it 
is  that  by  which  she  is  occupied  in  the  sincere  preaching  of 
this  word,  and  by  which  she  sedulously  exercises  herself  in 
promoting  its  publication.  But  even  this  is  not  so  properly 
the  occupation  t)f  the  Church,  as  of  "  the  Apostles,  Prophets, 
Evangelists,  Pastors  and  Teachers,"  whom  Christ  has  consti- 
tuted his  laborei"s  'for  the  edifying  of  his  body,  which  is  the 
Church.'"  (Ephes.  iv,  11.)  But  we  must  in  this  place  de- 
duce an  observation  from  the  very  nature  of  things  in  general, 
as  well  as  of  this  thing  in  particular ;  it  is,  that  the  First  Cause 
can  extend  much  farther  by  its  own  action,  than  it  is  possible 
for  an  instrumental  cause  to  do  ;  and  that  the  Holy  Ghost 
gives  to  the  word  all  that  force  which  he  afterwards  em])loy8, 
such  being  the  great  efficacy  with  which  it  is  endued  and  ap- 
plied, that  whomsoever  he  only  counsels  by  his  word  he  him- 
self persuades  by  imparting  Divine  meanings  to  the  word,  by 
enlightening  the  mind  as  with  a  lamp,  and  by  inspiring  and 


144  JAMES  AEMmitrs. 

sealing  it  by  his  own  immediate  action.  The  Papists  pretend, 
that  certain  acts  are  necessary  to  the  production  of  true  faith  ; 
and  they  say  that  those  acts  cannot  be  performed  except  by  the 
judgment  and  testimony  of  the  Church — such  as  to  believe 
that  any  book  is  the  production  of  Matthew  or  Luke — to  dis- 
cern between  a  Canonical  and  an  Apocryphal  verse,  and  to 
distinguish  between  this  or  that  reading,  according  to  the  va- 
riation in  different  copies.  But,  since  there  is  a  controversy 
concerning  the  weight,  and  necessity  of  those  acts,  and  since 
the  dispute  is  no  less  than  how  far  they  may  he  performed  hy 
the  Church — lest  I  should  fotigue  my  most  illustrious  audito- 
ry by  two  great  prolixity,  I  will  omit  at  present  any  further 
mention  of  these  topics  ;  and  will  by  Divine  assistance  explain 
them  at  some  future  opportunity. 

My  most  illustrious  and  accomplished  hearers,  we  have  al- 
ready perceived,  that  both  the  pages  of  our  sacred  Theology 
are  full  of  God  and  Cheist,  and  of  the  Spirit  of  both  of  them. 
If  any  enquiry  be  made  for  the  object,  God  and  Christ  hy  the 
Spirit  are  pointed  out  to  us.  If  we  search  for  the  author, 
God  and  Christ  hy  the  operation  of  the  Spirit  spontaneously 
occur.  If  we  consider  the  end  proposed,  our  union  with  God 
and  Christ  offers  itself — an  end  not  to  be  obtained  except 
through  the  communication  of  the  Spirit.  If  we  enquire  con- 
cerning the  truth  and  certainty  of  the  doctrine ;  God  in 
Christ.,  by  means  of  the  efficacy  of  the  Holy  Giiost,  most  clear- 
ly convinces  our  minds  of  the  truth,  and  in  a  very  powerful 
manner  seals  the  certainty  on  our  hearts. 

All  the  glory,  therefore,  of  this  revelation  is  deservedly  due 
to  God  and  Christ  in  the  Holy  Spirit :  and  most  deservedly  are 
thanks  due  from  us  to  them,  and  must  be  given  to  them, 
through  the  Holy  Ghost,  for  such  an  august  and  necessary  be- 
nefit as  this  which  they  have  conferred  on  us.  But  we  can 
present  to  our  God  and  Christ  in  the  Holy  Spirit  no  gratitude 
more  grateful,  and  can  ascribe  no  glory  more  glorious,  than 
this,  the  application  of  our  minds  to  an  assiduous  contempla- 
tion and  a  devout  meditation  on  the  knowledge  of  such  a  noble 
object.  But  in  our  meditations  uj)on  it,  (to  prevent  us  from 
straying  into  the  paths  of  error,)  let  us  betake  oiu'selves  to  the 


CERTAINTY  OF  SACRED  TnEOLOOT.  145 

revelation  wliicli  lias  been  made  of  this  doctrine.  From  the 
word  of  this  revelation  alone,  let  us  learn  the  wisdom  of  endea- 
voring, bj  an  ardent  desire  and  in  an  unwearied  course,  to  at- 
tain unto  that  ultimate  design  which  ought  to  be  our  constant 
aim — that  most  blessed  end  of  our  union  with  God  and  Christ. 
Let  us  never  indulge  in  any  doubts  concerning  the  truth  of  this 
revelation ;  but,  "  the  full  assurance  of  faith  being  impressed 
upon  our  minds  and  hearts  by  the  inspiration  and  sealing  of 
the  IIolj  Spirit,  let  us  adhere  to  this  word,  "  till  [at  length] 
we  all  come  in  the  unity  of  the  faith  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fullness  of  Christ."  (Ephes.  iv,  13.)  I  most 
humbly  supplicate  and  entreat  God  om-  merciful  Father,  that 
he  would  be  pleased  to  grant  this  great  blessing  to  us,  through 
the  Son  of  his  love,  and  by  the  communication  of  his  Holy 
Spirit.  And  to  him  be  ascribed  all  praise,  and  honor,  and 
glory,  forever  and  ever.    Amen. 

10  VOL.  I. 


ORATION  V. 


ON  RECONCILING  RELIGIOUS   DISSENSIONS 
AMONG  CHRISTIANS. 

Dtlivered  on  the  eighth  of  February,  1606,  when  Arminius  resigned  the  Annual 
office  of  Rector  of  the  University. 


Never  since  the  first  entrance  of  sin  into  the  world,  have 
there  been  any  ages  so  happy  as  not  to  be  disturbed  bv  the 
occurrence  of  some  evil  or  other  ;  and,  on  the  contrary,  there 
has  been  no  age  so  embittered  with  calamities,  as  not  to  have 
had  a  sweet  admixture  of  some  good,  by  the  presence  of  the 
divine  benevolence  renewed  towards  mankind.  The  experi- 
ence of  all  ages  bears  witness  to  the  truth  of  this  observation ; 
and  it  is  taught  by  the  individual  history  of  every  nation. 
If,  from  a  diligent  consideration  of  these  different  histories  and 
a  comparison  between  them,  any  person  should  think  fit  to 
draw  a  parallel  of  the  blessings  and  of  the  calamities  which 
have  either  occurred  at  one  and  the  same  period,  or  which 
have  succeeded  each  other,  he  would  in  reality  be  enabled  to 
contemplate,  as  in  a  mirror  of  the  greatest  clearness  and  bril- 
liancy, how  the  BENIGNITY  of  God  has  at  all  times  contended 
with  his  JUST  SEVERITY,  and  what  a  conflict  the  goodness  or 
THE  Deity  has  always  maintained  with  the  perversfiy  of  men. 
Of  this  a  fair  specimen  is  afforded  to  us  in  the  passing  events 
of  our  own  age,  within  that  part  of  Christendom  with  which 


RECONCILING   RELIGIOUS    DISSENSIONS.  147 

we  are  more  imniedlatelj  acquainted.  To  demonstrate  this. 
I  do  not  deem  it  necessary  to  recount  all  the  evils  which  have 
rushed,  like  an  overwhelming  inundation,  upon  the  century 
which  has  been  just  completed  :  for  their  infinity  would  render 
such  an  attempt  difficult  and  almost  impossible.  xSeither  do 
I  think  it  necessary,  to  enumerate,  in  a  particular  manner,  the 
BLESSINGS  by  which  those  evils  have  been  somewhat  mitigated. 
To  confirm  this  truth,  it  will  be  abundantly  sufficient  to 
mention  one  very  remarkable  blessing,  and  one  evil  of  great 
magnitude  and  directly  opposed  to  that  blessing.  This 
blessing  is,  that  the  Divine  clemency  irradiates  our  part  of 
the  world  by  the  illustrious  light  of  his  sacred  truth,  and 
enlightens  it  with  the  knowledge  of  true  religion,  or  Christian- 
ity. The  evil  opposed  to  it  is,  that  either  human  ignurance 
or  human  perversity  deteriorates  and  corrupts  the  clear  light 
of  this  Divine  truth,  by  aspersing  and  beclouding  it  with  the 
blackest  errors  ;  creates  separation  and  division  among  those 
who  have  devoted  themselves  exclusively  to  the  service  of 
religion  ;  and  severs  them  into  parties,  and  even  into  shreds 
of  parties,  in  direct  contradiction  to  the  nature  and  genius  of 
Christianity,  whose  Author  is  called  the  "  Prince  of  peace," 
its  doctrine  "'  the  Gospel  of  peace,"  and  its  professors  "  the 
Sons  of  peace,"  The  very  foundation  of  it  is  an  act  of  pacifi- 
cation concludetl  between  God  and  men,  and  ratified  by  the 
blood  of  the  Prince  of  peace.  The  precepts  inculcated  in  each 
of  its  pages,  are  concerning  peace  and  concord  ;  its  fruits  are 
"  righteousness,  peace,  and  joy  in  the  Holy  Ghost ;"  and  its 
end  is  peace  and  eternal  tranquility.  Put  although  the  light 
from  this  torch  of  truth,  which  is  diffused  through  the  Chris- 
tian world,  affords  no  small  refreshment  to  my  mind  ;  and 
although  a  view  of  that  clearer  light  which  shines  among  the 
Ciiurches  that  profess  to  have  been  Pefokmed  from  PorERT, 
is  most  exhilarating  ;  yet  I  cannot  dissemble  the  intense  grief 
which  I  feel  at  my  heart  on  account  of  that  religious  discord 
which  has  been  festering  like  a  gangrene,  and  pervading  the 
whole  bf  Christianity  :  Unhappily,  its  devastations  have  not 
terminated.  In  this  unfeigned  feeling  of  deep  regret,  I  think, 
all  those  who  love  Christ  and  his  Church,  will  partake  with 


148  JAMES    AKMINIUS. 

me ;  unless  tliej  possess  hearts  of  greater  hardness  than  Parian 
marble,  and  bowels  secured  from  compassionate  attacks  by  a 
rigidity  stronger  than  that  of  the  oak,  and  by  defences  more 
impregnable  than  those  of  triple  brass. 

This  is  the  cause  which  has  incited  me  to  offer  a  few  re- 
marks on  religious  dissensions  in  the  'Christian  world;  for, 
according  to^that  common  proverb,  "  Whenever  a  man  feels 
any  pain,  his  hand  is  almost  spontaneously  moved  to  the  part 
affected."  This,  therefore,  is  the  subject  which  I  propose  to 
introduce  to  the  notice  of  the  present  celebrated  assembly,  in 
which  the  province  has  been  awarded  to  me,  of  delivering  an 
oration  at  this  Academic  Festival,  according  to  an  established 
and  laudable  custom.  I  shall  confine  myself  to  three  partic- 
ulars :     In  the  first  place,  I  will  give  a  dissertation  on  this 

DISCOKD   ITSELF  and  THE  EVILS   WHICH    SPKING   FKOM   IT.      I  will 

then  shew  its  causes  ;  and,  lastly,  its  remedies. 

The  first  particular  includes  within  itself  the  necessity  of 
removing  such  a  great  evil ;  and  the  last  prescribes  the  man- 
ner in  which  it  may  be  removed,  to  which  the  middle  par- 
ticular materially  contributes.  The  union  of  the  whole  together 
exjDlains  and  justifies  the  nature  of  the  design  which  I  have 
now  undertaken. 

I  humbly  pray  and  entreat  the  God  of  peace,  that  he  will, 
by  his  Spirit  of  truth  and  peace,  be  present  with  me  while 
engaged  in  speaking  ;  and  that  he  will  govern  my  mind  and 
direct  my  tongne,  that  I  may  utter  such  things  as  may  be 
pleasing  to  him  and  salutary  to  the  Church  of  Christ,  for  the 
glory  of  his  name  and  our  mutual  instruction. 

I  lilvewise  prefer  a  request  to  you,  my  veiy  famous  and 
accomplished  hearers,  that  you  will  deign  to  grant  me  your 
favorable  attention,  while  I  glance  at  each  of  these  particulars 
with  much  brevity,  and  discharge  the  ofiice  of  a  director  to 
you  rather  than  that  of  an  orator,  lest  I  trespass  on  your 
patience. 

I.  Union  is  a  great  good :  it  is  indeed  the  chief  good  and 
therefore  the  only  one,  whether  we  separately  consider  each 
thing  of  which  it  is  composed,  or  more  of  them  contained 
together  by  a  certain  social  tie  or  relation  between  themselves. 


RECONClI.INa   RELIGIOUS   DISSENSIONS.  140 

For  all  things  together,  and  each  thing  separately,  are  what 
they  are  by  that  very  thing  by  which  they  are  one ;  and,  by 
this  union,  they  are  preserved  in  what  they  really  are.  And, 
if  they  have  need  and  are  cai)able  of  further  perfection,  they 
are,  by  the  same  union,  still  more  strengthened,  increased,  and 
perfected,  until  they  attain  to  the  utmost  boundary  prescribed 
to  them  by  nature  or  by  grace,  or  by  God  tlie  Author  of  both 
grace  and  nature.  Of  such  certainty  is  this  truth,  that  even 
the  blessedness  of  God  consists  in  that  union  by  which  He  is 
One  and  always  present  with  himself,  and  having  all  things 
belonging  to  him  present  together  with  him.  Xotliing,  there- 
fore, can  be  more  agreeable  or  desirable  than  union,  whether 
viewed  in  reference  to  single  things  or  to  the  whole  together ; 
nothing  can  be  more  noxious  and  detestable  than  dissension, 
by  whicli  all  things  begin  at  first  to  decline  from  their  own 
condition,  are  afterwards  diminished  by  degrees,  and,  at 
length,  perish.  But  as  there  are  differences  of  good,  so  are 
there  likewise  of  union.  More  excellent  than  another  is  that 
good  which  in  its  own  natm-e  obtains  the  pre-eminence  above 
the  other,  on  account  of  its  being  more  general  and  durable, 
and  on  account  of  its  approaching  more  nearly  to  the  Cuief 
Good.  In  like  manner  that  union  is  also  more  excellent  which 
consists  of  a  thing  of  greater  excellence,  belongs  to  many,  is 
more  <lurable  an<l  unites  itself  most  intimately  with  the  Deity. 
The  union  of  true  religion  is,  therefore,  one  of  the  greatest 
excellence. 

But  as  those  evil  things  which  are  opposed  to  the  good  things 
of  greatest  excellence,  are  the  very  worst  of  their  kind,  so  no 
discord  is  more  shocking  and  hideous  than  that  about  religion. 
The  truth  of  this  remark  is  confirmed  by  the  inward  nature  of 
this  discord  ;  and  it  is  further  manifested  most  clearly  by  the 
eflects  which  proceed  from  it. 

1.  We  shall  see  its  nature  (1.)  in  the  object  of  discord,  (2.) 
in  the  readv  inclination  for  this  object,  wliich  is  evinced  by 
the  discordant  partizans,  (3.)  in  its  extensive  range^  and  (4.)  its 
long  continuance. 

(1.)  The  Christian  Religion  is  the  object  of  this  discord  or 


150  JAMES  AEMmros. 

dissension.  When  viewed  with  respect  to  its  form^  this  reli- 
gion contains  the  true  knowledge  of  the  true  God  and  of 
Christ ;  and  the  right  mode  in  which  both  of  them  may  be 
worshipped.  And  when  viewed  with  regard  to  its  end^  it  is 
the  only  medium  by  which  we  can  be  bound  and  united  to 
God  and  Christ,  and  by  which  on  the  other  hand  God  and 
Christ  can  be  bound  and  united  to  us.  From  this  idea  of  con- 
necting the  parties  together,  [religatio,]  the  name  of  religion 
is  derived,  in  the  opinion  of  Lactantius.  In  the  term  "  Re- 
ligion," therefore,  are  contained  true  wisdom  and  true  virtue, 
and  the  union  of  both  with  God  as  the  Chief  Good,  in  all  of 
which  is  comprehended  the  supreme  and  the  only  happiness 
of  this  world  and  of  that  which  is  to  come.  And  not  only  in 
reaUty,  but  in  tJie  estimation  also  of  every  one  on  whose  mind 
a  notion  of  religion  has  been  impressed,  (that  is,  on  the  whole 
of  mankind,)  men  are  distinguished  from  other  animals,  not 
by  reason^  but  by  a  genuine  character  much  more  appropri- 
ate and  indeed  peculiar  to  them,  and  that  is  eeligion,  accord- 
ing to  the  authority  of  the  same  Lactantius. 

(2.)  But  if  bounds  be  imposed  on  the  desire  towards  any 
thing  by  such  an  opinion  of  its  value  as  is  preconceived  in  the 
mind,  an  inclination  or  propensity  towards  religion  is  deserv- 
edly entitled  to  the  highest  consideration,  and  holds  the  pre- 
eminence in  the  mind  of  a  religious  person.  ]S^ay,  more  than 
this,  if,  according  to  St.  Bernard  and  to  truth  itself,  "  the 
measure  to  be  observed  in  loving  God,  is  to  love  him  without 
measure,"  a  propensity  or  inclination  towards  religion,  (of 
which  the  chief  and  choicest  part  consists  of  love  to  God  and 
Christ,)  is  itself  without  bounds  :  For  it  is  at  once  illimitable 
and  immeasurable.  This  is  tantamount  to  the  declaration  of 
Christ,  the  Author  of  our  religion,  who  said,  "If  any  man 
come  to  me,  and  hate  not  his  father  and  mother,  and  wife 
and  children,  and  brethren  and  sisters,  yea,  and  his  own  life 
also,  he  cannot  be  my  disciple."  (Luke  xiv,  26.)  This  sti-ong 
aftection  for  religion  answers  equally  to  that  immeasurable 
love  by  which  any  one  desires  the  union  of  himself  with  God, 
that  is,  desires  the  greatest  happiness,  because  he  knows  that 


RECONCILING   RELIGIOUS   DISSENSIONS.  151 

Heliirion  is  the  stronojcst  bond  and  the  most  adli-esive  cement 
of  this  union.  Most  serious,  therefore,  is  religious  discord 
when  it  is  engaged  in  disputes  ai)out  the  altar  itself. 

(3.)  Besides,  it  spreads  and  diifuses  itseU  m-ost  extensively ,' 
for  it  involves  within  its  vortex  all  the  persons  that  have  been 
initiated  in  the  sacred  rites  of  the  Christian  religion.  No  one 
is  jKjrmitted  to  profess  neutrality  ;  nay,  it  is  impossible  for 
any  num  to  remain  neutral  in  the  midst  of  religious  dissension. 
For  he  who  makes  no  advances  towards  the  opposite  senti- 
ments of  eacli  of  the  dissidents,  is  induced  thus  to  act  from  one 
of  these  four  causes  :  (i.)  He  either  cherishes  a  third  opinion 
in  the  Christian  Eeligiou,  far  removed  from  both  the  others : 
(ii.)  He  thinks  some  other  religion  better  than  Christianity, 
(iii.)  He  places  Christianity  and  other  systems  of  religion 
on  an  equality  :  Or,  (iv.)  He  entertains  an  equal  disregard 
for  the  Christian  system  and  all  other  modes  of  religion.  The 
Jirst  of  these  characters  is  not  neutral,  but  becomes  a  third 
party  among  the  disputants.  Tlie  second  and  the  third  dissent 
entirely  from  the  Christian  Keligion,  the  axioms  of  which  are, 
"  that  it  is  true,  and  that  it  alone  is  true :"  for  it  is  not  so 
accommodatine:  as  Pao-anism,  it  admits  of  no  other  svstem  to 
be  its  associate.  Besides,  the  second  of  these  characters  is  an 
Atheist  according  to  the  Christian  Religion,  one  of  the  statutes 
of  which,  is,  that  "  whosoever  denieth  Christ  the  Son,  the 
same  hath  not  God  the  Father."  (1  John  ii,  23.)  Against 
the  third  party  this  sentence  is  pronounced  :  "  He  that  gath- 
ereth  not  with  me,  scattereth  abroad."  (Matt,  xii,  30.)  The 
fourth  is  considered  an  Atheist  by  all  mankind,  and  is  deemed 
a  second  and  adverse  party  in  that  most  general  kind  of  dis- 
sension which  exists  between  true  religion  and  its  advei*saries. 

(4.)  Lastly.  This  discord  is  very  long  in  its  continuance 
and  almost  incapable  of  re(fconciliation.  For  these  traits  in  it, 
two  causes  may,  I  think,  be  assigned,  and  both  of  them  dedu- 
cible  from  the  very  nature  of  religion. 

'Y\\Q  first  is,  that  since  religion  is  both  in  reality  a  matter 
that  belongs  to  the  Deity,  and  is  so  accounted  by  every  one, 
being  subject  to  his  sole  pleasure  and  management,  and  ex- 
empt from  the  jurisdiction  of  men  ;   and  since  it  has  been 


152  JAMES   AEMINITIS. 

bestowed,  that  it  may  exercise  authority  as  a  rule  for  the 
direction  of  life,  and  for  prescribing  some  limits  to  liberty,  and 
not  that  it  may  be  slavishly  subservient  to  the  wills  of  men, 
like  a  Lesbian  rule,  which  may  be  accommodated  to  every 
condition ;  since  these  are  some  of  the  properties  of  religion, 
man  is  not  permitted  to  stipulate  concerning  it,  and  scarcely 
any  one  has  had  the  audacity  to  arrogate  to  himself  such  an 
assumption  of  authority. 

The  other  cause  is,  that  the  parties  individually  think,  if 
they  concede  even  the  smallest  particle  of  the  matter  of  dis- 
cord, such  a  concession  is  nearly  connected  with  the  peril  of 
their  own  salvation.  But  this  is  the  genius  of  all  separatists, 
not  to  enter  into  any  treaties  of  concord  with  their  adversaries, 
unless  they  be  permitted  to  have  life  at  least,  and  liberty, 
secured  to  them  inviolate.  But  every  one  thinks,  that  his  life, 
(that  is,  his  spiritual  life,)  and  the  liberty  which  is  j)roper  for 
that  life,  are  included  in  religion  and  its  exercise. 

To  these  a  tJiird  cause  may  be  added,  which  consists  of  the 
opinion,  that  each  party  supposes  life  and  eternal  salvation  to 
be  denied  to  them  by  their  ojDponents,  from  this  circumstance, 
because  those  opponents  disapprove  of  their  religion,  and 
when  it  is  compared  with  their  own,  they  treat  it  with  the 
utmost  contempt.  This  injury  appears  to  be  the  most  griev- 
ous and  aggravating.  But  every  act  of  pacification  has  its 
commencement  in  the  oblivion  of  all  injuries,  and  its  founda- 
tion in  the  omission  of  those  injuries  which  (to  an  eye  that  is 
jaundiced  with  such  a  prejudice  as  that  which  we  have  just 
stated,)  seem  to  be  continued  and  perpetual  grievances. 

"When  the  nature  and  tendency  of  this  species  of  discord 
have  become  quite  apparent  to  worldly-minded  Kulers,  they 
have  often  employed  it,  or  at  least  the  semblance  of  it,  for  the 
purpose  of  involving  their  subjects  in  enmities,  dissensions 
and  wars,  in  which  they  had  themselves  engaged  for  other 
reasons.  Having  in  this  manner  frequently  implicated  the 
people  committed  to  his  charge,  a  prince  has  become  at  pleas- 
ure prodigal  of  their  property  and  their  persons.  These  were 
readily  sacrificed  by  the  people  to  the  defence  of  the  ancient 
religion  ;  but  they  were  perverted  by  theii  rulers,  to  obtain 


KEOONCILINQ   RELIGIOUS   DISSENSIONS.  153 

the  fulfillment  of  their  desires,  -which  they  would  never  have 
procured,  had  they  been  deprived  of  such  popular  assistance. 
The  magnitvde  of  the  dissension  induces  the  willing  parties 
cheerfully  to  make  contributions  of  their  propej-ty  to  their 
prince  ;  the  iiiultltude  of  the  Dissidents  ensures  their  ability 
to  contribute  as  much  as  may  be  sufficient ;  and  the  obstinate 
sjpint  which  is  indigenous  to  dissension,  causes  the  parties 
never  to  grow  weary  of  giving,  while  they  retain  the  ability. 

We  have  now  in  some  sort  delineated  the  nature  of  this 
discord  or  dissension,  and  have  shewn  that  it  is  most  nnpor- 
tant  in  its  bearings,  most  extensive  in  its  range,  and  most 
durable  in  its  continuance. 

2.  Let  us  further  see  what  have  been,  and  what  still  are,  the 
EFFECTS  of  an  evil  of  such  a  magnitude,  in  this  part  of  the  Chris- 
tian world.  AVe  may,  I  think,  refer  the  infinitude  of  these 
effects  to  two  chief  kinds.  Th.^  first  kind  is  derived  from  tJie 
force  of  tJie  dissension  on  the  minds  of  men  ;  and  the  second 
hind  has  its  commencement  in  the  operation  of  the  same  dis- 
sension on  their  ueakts  and  affections. 

FiitsT.  From  the  force  of  this  dissension  on  the  minds  of 
men,  arises,  (1.)  a  degree  of  doxdjtful  uncertainty  respecting 
religion.  When  the  people  perceive  that  there  is  scarcely  any 
ai'ticle  of  Christian  doctrine  concerning  which .  there  are  not 
different  and  even  contradictory  opinions  ;  that  one  party  calls 
that  "  horrid  blasphemy''  which  another  party  has  laid  down 
as  a  "  complete  summary  of  the  truth ;"  that  those  jDoints 
which  some  professors  consider  the  perfection  of  piet}',  receive 
from  others  the  contumelious  appellation  of  "  cursed  idolatry ;" 
and  that  controversies  of  this  description  are  objects  of  wann 
discussion  between  men  of  learning,  respectability,  experience 
and  great  renown.  "When  all  these  things  are  perceived  by 
the  peoi)le,  and  when  they  do  not  observe  any  discrepancy  in 
the  lite  and  mannere  of  the  opposite  disputants,  sufficiently 
great  to  induce  them  to  believe  that  God  vouchsafes  assistance 
by  "the  spirit  of  his  truth,"  to  one  of  these  i)arties,  in  prefer- 
ence to  the  other,  on  account  of  any  superior  sanctity,  they  be" 
gin  then  to  indulge  in  the  imagination,  that  they  may  esteem 
the  principles  of  religion  alike  obscure  and  imcertaiu. 


154  JAMES  AEMINIUS. 

(2.)  If  an  intense  desire  to  institiite  an  enquiry  into  some 
subject  shall  succeed  this  dubious  uncertainty  about  religion, 
its  warmth  will  abate  and  become  cool,  as  soon  as  serious  dif- 
ficulties arise  in  the  search,  and  an  utter  despair  of  heing  able 
to  discover  the  truth  will  be  the  consequence.  For  what  simple 
person  can  hope  to  discover  the  truth,  when  he  understands 
that  a  dispute  exists  about  its  very  principles — whether  they 
be  contained  in  the  scriptures  alone,  or  in  traditions  not  com- 
mitted to  writing  ?  What  hope  can  he  entertain  when  he  sees 
that  a  question  often  arises  concerning  the  translation  of  some 
passage  of  scripture,  which  can  be  solved  only  by  a  knowledge 
of  the  Hebrew  and  Greek  languages  ?  How  can  he  hope  to 
find  out  the  truth,  when  he  remarks,  that  the  opinions  of 
learned  men,  who  have  written  on  religious  subjects,  are  not 
unfrequently  quoted  in  the  place  of  evidence — while  he  is  ig- 
norant of  all  languages  except  that  of  the  country  in  which  he 
was  born,  is  destitute  of  all  other  books,  and  possesses  only  a 
copy  of  the  scriptures  translated  into  the  vernacular  language  ? 
How  can  such  a  person  be  prevented  from  forming  an  opinion, 
that  nothing  like  certainty  respecting  the  chief  doctrines  of  re- 
ligion can  be  evident  to  any  one,  except  that  man  who  is  well 
skilled  in  the  two  sacred  languages,  has  a  perfect  knowledge  of 
all  traditions,  has  perused  with  the  closest  attention  the  wri- 
tings of  all  the  great  Doctors  of  the  Church,  and  has  thorough- 
ly instructed  himself  in  the  sentiments  which  they  held  res- 
pecting eacji  single  principle  of  religion  ? 

(3.)  But  what  follows  this  despair?  Either  a  most  perverse 
opinion  concerning  all  religion^  an  entire  rejection  of  every 
species  of  it^  or  Atheism.  These  produce  Epicurism,  a  still 
more  pestilent  fruit  of  that  ill-fated  tree.  For  when  the  mind 
of  man  is  in  despair  about  discovering  the  truth,  and  yet  is  un- 
able to  throw  aside  at  the  first  impulse  all  care  concerning  re- 
ligion and  personal  salvation,  it  is  compelled  to  devise  a  cun- 
ning charm  for  appeasing  conscience:  (i.)  The  human  mind 
in  such  a  state  will  either  conclude,  that  it  is  not  only  unne- 
cessary for  common  people  to  understand  the  axioms  of  religion, 
and  to  be  well  assured  of  what  they  believe ;  but  that  the  at- 
tainment of  these  objects  is  a  duty  incumbent  on  the  clergy 


EECONCILmO   EELIGIOUS    DISSENSIONS.  155 

alone,  to  the  faitli  of  whom,  as  of  "  them  that  must  give  ac- 
count" to  God  for  the  salvation  of  souls,  (lleb.  xiii,  17,)  it  is 
quite  sufficient  for  the  people  to  signify  their  assent  by  a  blind 
concurrence  in  it.  The  clergy  also  themselves,  with  a  view  to 
their  own  advantage,  not  unfrequently  discourage  all  attempts, 
on  the  part  of  the  people,  to  gain  such  a  knowledge  of  religion 
and  such  an  assured  belief,  (ii.)  Or  the  mind  in  such  circum- 
stances will  persuade  itself,  that  all  worship  paid  to  God,  with 
the  good  intention  of  a  devout  mind,  is  pleasing  to  him  ;  and 
therefore  under  every  form  of  religion,  (provided  such  good  in- 
tention be  conscientiously  observed,)  a  man  may  be  saved,  and 
all  sects  are  to  be  considered  as  placed  in  a  condition  of  equal- 
ity. The  men  who  have  imbibed  such  notions  as  these,  which 
point  out  an  easy  mode  of  pacifying  the  conscience,  and  one 
that  in  their  opinion  is  neither  troublesome  nor  dangerous — 
these  men  not  only  desert  all  study  of  divine  things  themselves, 
but  lay  folly  to  the  charge  of  that  person  -who  institutes  a  la- 
borious enquiry  and  search  for  that  which  they  imagine  can 
never  be  discovered,  as  though  he  purposely  sought  something 
on  which  his  insanity  might  riot. 

But  not  less  steep  and  precipitous  is  the  descent  from  this 
state  of  despair  to  absolute  Atheism.  For  since  these  per- 
sons despair  of  offering  to  the  Deity  the  adoration  of  true  reli- 
gion, they  think  they  may  abstain  from  all  acts  of  worship  to 
him  without  incurring  any  greater  harm  or  punishment ;  be- 
cause God  considers  no  worship  agreeable  to  him  except  that 
which  he  has  prescribed,  and  he  bestows  a  reward  on  no  other. 
The  efficacy  of  this  desj»air  is  increased  by  their  religion  which 
seems  to  be  interwoven  with  the  natural  dispositions  of  some 
men,  and  which,  eagerly  seizing  on  every  excuse  lor  sin,  de- 
ceives itself,  and  veils  its  native  profaneness  and  want  of  rev- 
erence for  the  Deity  under  the  cloak  of  the  grievous  dissen- 
Bions  which  have  been  introduced  about  religion.  But  other 
tM^o  reasons  may  be  adduced  why  BeligiouB  differences  are,  in 
the  Christian  world,  the  fruitful  caw^QS,  oi  AtJieism.  (i.)  The 
first  is,  that  by  this  battering-ram  of  dissensions,  the  founda- 
tions of  Divine  Providence,  which  constitute  the  basis  of  all 
Religion,  experience  a  violent  concussion.    "When  this  thought 


156  JAMES  AEMEsrrus. 

enters  the  mind,  that  "  it  appears  to  be  the  first  duty  of  provi- 
dence, (if  it  actually  have  an  existence,)  to  place  her  dearest 
daughter,  Religion^,  in  su^h  a  luminous  light,  that  she  may 
stand  manifest  and  apparent  to  the  view  of  all  who  do  not 
willingly  drag  their  eyes  out  of  their  sockets."  (ii.)  The 
other  is,  that  when  men  are  not  favored  with  christain  prophe- 
cy, which  comprises  religious  instruction,  and  are  destitute  of 
the  exercise  of  Divine  worship,  they  first  almost  imperceptibly 
elide  into  ignorance  and  into  the  complete  disuse  of  all  worship, 
and  afterwards  prolapse  into  open  impiety.  But  it  has  not  un- 
frequently  been  the  case,  that  men  have  suffered  themselves 
to  be  deprived  of  these  blessings,  sometimes  by  the  prohibi- 
tion of  their  own  consciences,  and  sometimes  by  those  of  oth- 
ers, (i.)  By  the  prohibition  of  their  own  consciences,  when 
they  do  not  think  it  lawful  for  them  to  be  present  at  the  pub- 
lic sermons  and  other  religious  ordinances  of  a  party  that  is 
adverse  to  them,  (ii.)  By  that  of  the  consciences  of  others, 
when  the  prevailing  party  forbid  their  weaker  opponents  to 
assemble  together  as  a  congregation,  to  hear  what  they  account 
most  excellent  truths,  and  to  perform  their  devotions  with 
such  rites  and  ceremonies  as  are  agreeable  to  themselves.  In 
this  manner,  therefore,  even  conscience,  when  resting  on  the 
foundation  of  religion,  becomes  the  agent  of  impiety,  where 
discord  reigns  in  a  religious  community.  From  Atheism,  as  a 
root.  Epicurism  buds  forth,  which  dissolves  all  the  ties  of  mo- 
ralitj^,  is  ruinous  to  it,  and  causes  it  to  degenerate  into  licen- 
tiousness. All  this.  Epicurism  effects,  by  previously  breaking 
down  the  barriers  of  the  fear  of  God,  which  alone  restrain  men 
within  the  bounds  of  their  duty. 

Secondly.  All  these  evils  proceed  from  religious  dissen- 
sion when  its  operation  is  efficacious  on  the  mind.  Most  sin- 
cerely do  I  wish  that  it  would  remain  there,  content  itself  with 
■  displaying  its  insolence  in  the  hall  of  the  mind  where  discord 
has  its  proper  abode,  and  would  not  attack  the  affections  of 
the  HEART.  But,  vain  is  my  wish  !  For  so  extensively  does 
it  pervade  the  heart  and  subdue  all  its  affections,  that  it  abuses 
at  pleasure  the  slaves  that  act  as  assistants. 

1,   For  since  all  similarity  in  manners,  studies  and  opin- 


EECONCTLING   RELIGIOUS   DI8SENSIOX8.  157 

ions,  posi'espes  very  great  power  in  coneiHuting  love  and  re- 
gard ;  and  since  any  loant  of  resemhlance  in  these  particulars 
is  of  great  potency  in  engendering  hatred,  it  often  happens 
that  from  religions  dissension  arise  enmities  more  deadly  than 
that  hatred  which  Vatinius  conceived  against  Cicero,  and  such 
exasperations  of  heart  as  are  utterly  irreconcilable.  When 
religious  discord  makes  its  appearance,  even  amongst  men  the 
most  illustrious  in  name  and  of  the  greatest  celebrity,  who  had 
been  previously  bound  together  and  united  among  themselves 
by  a  thousand  tender  ties  of  nature  and  afiection,  they  instant- 
ly renounce,  one  against  another,  all  tokens  of  friendsliip,  and 
buret  asunder  the  strictest  bands  of  amity.  This  is  signified 
by  Christ,  when  he  says,  "  I  came  not  to  send  peace  on  earth, 
but  a  sword.  For  I  am  come  to  set  a  man  at  variance  against 
his  ftither,  and  the  daughter  against  her  mother,  and  the  daugh- 
ter-in-law against  her  mother-in-law.  And  a  man's  foes  shall 
be  they  of  his  own  household."  (Matt,  x,  34-36.)  These 
words  do  not  indicate  the  end  and  purpose  of  the  coming  of 
Christ,  but  an  event  which  would  succeed  his  coming ;  be- 
cause he  was  then  about  to  introduce  into  the  world  a  religion 
which  differed  greatly  from  that  which  was  publicly  establish- 
ed, and  concerning  which  many  dissensions  would  afterwards 
arise,  through  the  vicious  corruption  of  mankind. 

This  dissimilarity  was  the  origin  of  the  rancor  of  the  Jews 
against  the  Samaritans,  which  displayed  itself  in  not  allowing 
themselves  to  derive  any  benefit  from  the  services  of  the  Samar- 
itans, even  in  matters  that  were  necessary  for  their  own  con- 
venience. It  was  the  existence  of  this  feeling  which  caused 
the  woman  of  Samaria  to  wonder,  concerning  Jesus,  "  how  he, 
who  was  a  Jew,  could  ask  drink  of  her,  a  Samaritan  woman." 
(John  iv,  9.)  Indeed,  it  is  the  utmost  stretch  of  hatred,  to  be 
unwilling  to  derive  any  advantage  from  another  person  that  is 
an  enemy. 

2.  Enmities  and  dissensions  of  the  heart  and  aftections 
branch  out  and  become  schisms,  factions  and  secessions  into 
ditl'erent  parties.  For  as  love  i3  an  affection  of  union,  so  is 
hatred  and  affection  of  separation.  Thus  synagogues  are  erect- 
ed, consecrated  and  thronged  with  people,  in  opposition  to 


188  JAMES   AKMINTIJS. 

other  synagogues,  churches  against  churches,  and  alters  against 
altars,  when  neither  party  wishes  to  have  intercourse  with  the 
other.  This  also  is  the  reason  why  we  frequently  hear  ex- 
pressions, entirely  similar  to  those  which  were  clamorously 
echoed  through  the  assembled  multitude  of  the  Children  of 
Israel  when  they  were  separating  into  parties — "  To  your  tents, 
O  Israel !  for  our  adversaries  have  no  portion  in  God,  nor 
any  inheritance  in  his  Son  Christ  Jesus."  (1  Kings  xii,  16.) 
For  both  factions  equally  appropriate  to  themselves  the  re- 
nowned name  of  "  the  true  Israel,"  which  they  severally  deny 
to  their  adversaries,  in  such  a  peremptory  manner  as  might  in- 
duce one  to  imagine  each  of  them  exclusively  endowed  with  a 
plenary  power  of  passing  judgment  upon  the  other,  and  as 
though  it  had  been  previously  concluded,  that  the  name  of 
Israel,  by  which  God  accosts  in  a  most  gracious  manner  the 
whole  of  his  Church,  cannot  encircle  within  its  embrace  those 
who  differ  in  any  point  from  the  rest  of  their  brethren. 

3.  But  the  irritation  of  inflamed  hearts  does  not  prescribe  a 
boundary  to  itself  in  schism  alone.  For  if  it  happen,  that  one 
party  considers  itself  the  more  powerful,  it  will  not  be  afraid 
of  instituting  persecutions  against  the  party  opposed  to  it,  and 
of  attempting  its  entire  extermination.  In  effecting  this,  it 
spares  no  injury,  which  either  human  ingenuity  can  devise, 
the  most  notable  fury  can  dictate,  or  even  the  office  of  the  in- 
fernal regions  can  supply.  Rage  is  excited  and  cruelty  exer- 
cised against  the  reputation,  the  property,  and  the  persons 
of  the  living  ;  against  the  ashes,  the  sepulchres,  and  the  memory 
of  the  dead ;  and  against  the  souls  both  of  the  living  and  the 
dead.  Those  who  differ  from  the  stronger  party  are  attaclscd 
with  all  kinds  of  weapons ;  with  cruel  mockings,  calumnies, 
execrations,  curses,  excommunications,  anathemas,  degrading 
and  scandalous  libels,  prisons  and  instruments  of  torture. 
They  are  banished  to  distant  or  uninhabited  islands,  condem- 
ned to  the  mines,  prohibited  from  having  any  communication 
with  their  fellow-creatures  by  land  or  sea,  and  excluded  from 
a  sight  of  either  heaven  or  earth.  They  are  tormented  by  wa- 
ter, fii'e  and  the  sword,  on  crosses  and  stakes,  on  wheels  of  tor- 
ture and  gibbets,  and  by  the  claws  of  wild  beasts,  without  any 


RECONCILING   EELIGIOUS   DISSENSIONS.  159 

measure,  bounds  or  end,  until  the  partj  thus  oppressed  liave 
been  desti-oyed,  or  have  submitted  themselves  to  the  pleasure 
of  the  more  powerful,  by  rejecting  with  abjurations  the  senti- 
ments which  they  formerly  held,  and  by  embracing  with  ap- 
parent devotion  those  of  which  they  had  previously  disapprov- 
ed ;  that  is,  by  destroying  themselves  through  the  hypocriti- 
cal profession  which  had  been  extorted  from  them  by  vio- 
lence. Call  to  mind  how  the  Heathens  persecuted  the  Chris- 
tians ;  and  the  persecuting  conduct  of  the  Arians  against  the 
orthodox,  of  the  worshippers  of  images  against  the  destroyers 
of  images,  and  nice  versa.  That  we  may  wander  to  no  great 
distance  let  us  look  at  what  has  occurred  within  the  period  of 
our  recollection  and  that  of  our  fathers,  in  Spain,  Portugal, 
France,  England,  and  the  Low  Countries  ;  and  we  shall  con- 
fess with  tears,  that  these  remarks  are  lamentably  too  true. 

4.  But  if  it  happen  that  the  contending  parties  are  nearly 
equal  in  power,  or  that  one  of  them  has  been  long  oppressed, 
wearied  out  by  persecutions,  and  inflamed  with  a  desire  for 
liberty,  after  having  had  their  patience  converted  into  fury, 
(as  it  is  called,)  or  rather  into  just  indignation,  and  if  the  op- 
pressed party  assume  courage,  sunamon  all  its  strength,  and 
collect  its  forces,  then  most  mighty  wars  arise,  grievances  are 
repeated,  after  a  flourish  of  trumpets  the  herald's  hostile  spear 
is  sent  forth  in  defiance,  war  is  proclaimed,  the  opposing  ar- 
mies charge  each  other,  and  the  struggle  is  conducted  in  a 
most  bloody  and  barbarous  manner.  Both  the  belligerents 
observe  a  profound  silence  about  entering  into  negotiations 
for  peace,  lest  that  party  which  first  suggests  such  a  course, 
should,  from  that  very  circumstance,  create  a  prejudice  against 
its  own  cause  and  make  it  appear  the  weaker  of  the  two  and 
the  more  unjust,  i^ay,  the  strife  is  carried  on  with  such  will- 
ful obstinacy,  that  he  can  scarcely  be  endured  who  for  a  mo- 
ment suspends  their  mutual  animosities  by  a  mention  of  peace, 
unless  he  have  placed  a  haltar  around  his  neck,  and  be  pre- 
pared to  be  suspended  by  it  on  a  gibbet,  in  case  his  discoui-se 
on  this  topic  happens  to  displease.  For  such  a  lover  of  peace 
would  be  stigmatized  as  a  deserter  from  the  common  cause, 


1^0  JAMES  AEMINIUS. 

and  considered  guilty  of  heresy,  a  favorer  of  heretics,  an  apos- 
tate and  a  traitor. 

Indeed,  all  these  en^hties,  schisms,  persecutions  and  wars, 
are  commenced,  carried  on,  and  conducted  with  the  greater 
animosity,  on  account  of  every  one  considering  his  adversary 
as  the  most  infectious  and  pestilent  fellow  in  the  whole  Chris- 
tian world,  a  public  incendiary,  a  murderer  of  souls,  an  enemy  of 
God,  and  a  servant  of  the  devil — as  a  person  who  deserves  to  be 
suddenly  smitten  and  consumed  by  fire  descending  from  heaven 
— and  as  one,  whom  it  is  not  only  lawful  to  hate,  to  curse  and 
to  murder  without  incurring  any  guilt,  but  whom  it  is  also 
highly  proper  to  treat  in  that  manner,  and  to  be  entitled  to  no 
slight  commendation  for  such  a  service,  because  no  other  work 
appears  in  his  eyes  to  be  more  acceptable  to  God,  of  greater 
utility  in  the  salvation  of  man,  more  odious  to  Satan,  or  more 
pernicious  to  his  kingdom.  Such  a  sanguinary  zealot  professes 
to  be  invited,  instigated  and  constrained  to  deeds  like  these, 
by  a  zeal  for  the  house  of  God,  for  the  salvation  of  men,  and 
for  the  divine  glory.  This  conduct  of  violent  partizans  is  what 
was  predicted  by  the  Judge  and  the  Master  of  our  religion  : 
"  When  they  shall  persecute  you  and  kill  you  for  my  sake, 
they  will  think  that  they  do  God  service."  (John  xvi,  2.) 
When  the  very  conscience,  therefore,  arouses,  assists  and  de- 
fends the  affections,  no  obstacle  can  offer  a  successful  resist- 
ance to  their  impetuosity.  Thus  we  see,  that  religion  itself, 
through  the  vicious  corruption  of  men,  has  been  made  a  cause 
of  dissension,  and  has  become  the  field  in  which  they  may  per- 
petually exercise  themselves  in  cruel  and  bloody  contests. 

If,  in  addition  to  these  things,  some  individual  arrogate  to 
himself,  and,  with  the  consent  of  a  great  multitude,  usurp  au- 
thority to  prescribe  laws  with  respect  to  religion,  to  strike  with 
the  thunderbolt  of  excommunication  whomsoever  he  pleases, 
to  dethrone  kings,  to  absolve  subjects  from  their  oaths  of  alle- 
giance and  fidelity,  to  arm  them  against  their  lawful  rulers,  to 
transfer  the  right  over  the  dominions  of  one  prince  to  others 
who  are  his  sworn  confederates,  or  to  such  as  are  prepared  to 
seize  upon  them  in  the  first  instance,  to  pardon  crimes  however 


RECONCILINO   RELIGIOUS   DISSENSIONS.  161 

great  tlieir  enormity  may  be,  and  -whether  ah-eady  perpetra- 
ted or  to  be  liereafter  committed,  and  to  canonize  ruffians  and 
assassins — tlie  mere  nod  of  such  a  man  as  is  here  described, 
must  be  instantly  obeyed  with  blind  submission,  as  if  it  were 
the  command  of  God.  Blessed  God  !  what  a  quantity  of  most 
inflammable  matter  is  thus  thrown  upon  the  fire  of  enmities, 
persecutions  and  wars.  What  an  Iliad  of  disasters  is  thus  in- 
troduced into  the  Christian  world  !  It  is,  therefore,  not  with- 
out just  reason  that  a  man  m.ay  exclaim,  "  Is  it  possible,  that 
Religion  can  have  persuaded  men  to  introduce  this  great  mass 
of  evils?" 

*  But  all  the  ills  which  we  have  enumerated  do  not  only  pro- 
ceed from  real  dissensions,  in  which  some  fundamental  truth 
is  the  subject  of  discussion,  but  also  from  those  which  are  m- 
a^?na;7/,  when  things  afiect  the  mind  not  as  they  are  in  reality, 
but  according  to  their  appearances.  I  call  these  imaginary 
dissensions,  (i.)  Either,  because  they  exist  among  parties 
that  have  only  a  fabulous  religion,  which  is  at  as  great  a  dis- 
tance from  the  true  one,  as  the  heaven  is  distant  from  the 
earth,  or  as  the  followers  of  such  a  phantom  are  from  God 
himself.  Difierences  of  this  description  are  found  among  the 
Mahomedans,  some  parties  of  whom,  (as  the  Turks,)  follow  the 
intei'].)retation  of  Omar;  while  othere,  (as  the  Persians,)  are 
proselytes  to  the  commentaries  of  Ali.  (ii.)  Or,  because  the 
discordant  parties  believe  these  imaginary  differences  to  be  in 
the  substance  of  the  true  doctrine,  when  they  have  it  in  no  ex- 
istence whatever.  Of  such  a  difference  Victor,  the  Bishop  of 
Home,  afforded  an  instance,  when  he  wished  to  excommuni- 
cate all  the  Eastern  Churches,  because  they  dissented  from  him 
in  the  proper  time  of  celebrating  the  Christian  festival  of 
Easter. 

But,  to  close  this  part  of  my  discourse,  the  very  summit  and 
conclusion  of  all  the  evils  which  arise  from  religious  discord, 
is,  the  destruction  of  that  very  religion  about  which  all  the 
controversy  has  been  raised.  Indeed,  religion  experiences 
almost  the  same  fate,  as  the  young  lady  mentioned  by  Plu- 
tarch, who  was  addressed  by  a  number  of  suitors;  and  when 
each  of  them  found  that  she  could  not  become  entirely  his 

11  VOL.  I. 


162  JA:!tIES   AEMmiUS. 

own,  the}'  divided  her  body  into  parts,  and  tlius  not  one  of 
tliem  obtained  possession  of  her  whole  person.  This  is  the  na- 
ture of  discord,  to  disperse  and  destroy  matters  of  tlie  greatest  con- 
sequence. Of  this  a  very  mournful  example  is  exhibited  to  us  in 
certain  extensive  dominions  and  large  kingdoms,  the  inhabitants 
of  which  were  formerly  among  the  most  flourishing  professors  of 
the  Christian  Religion  ;  but  the  present  inhabitants  of  those 
countries  have  unchristianized  themselves  by  embracing  Ma- 
homedanism — a  system  which  derived  its  origin,  and  had  its 
chief  means  of  increase,  from  the  dissensions  which  arose  be- 
tween the  Jews  and  the  Christians,  and  from  the  disputes  into 
which  the  Orthodox  entered  with  the  Sabellians,  the  Arians, 
the  Nestorians,  the  Eutychians,  and  with  the  Monotlielites. 

II.  Let  us  proceed  to  contemplate  the  causes  of  this  dissen- 
siois.  Philosophers  generally  divide  causes,  into  those  which 
directly  and  of  themselves  produce  an  effect,  and  into  those 
which  indirectly  and  hj  ctocideiit  contribute  to  the  same  pur- 
pose. The  consideration  of  each  of  these  classes  will  facilitate 
our  present  enquiries. 

1.  The  accidental  cause  of  this  dissension  is  (1.)  the  very 
nature  of  tJie  Christian  lieligion,  ^'hich  not  only  transcends 
the  human  mind  and  its  affections  or  passions,  but  appears  to 
be  altogether  contrary  to  both  it  and  to  them,  (i.)  For  the 
Christian  Ueligion  has  its  foundation  in  the  cross  of  Christ  ; 
and  it  holds  forth  this  humbling  truth,  "Jesus,  the  crucified, 
IS  the  Savior  of  the  world,"  as  an  axiom  most  worthy  of  all 
accept:\tion.  For  this  reason  also,  the  word  of  which  this  re- 
ligion is  composed,  is  termed  "  the  doctrine  of  the  cross." 
(1  Cor.  i,  18.)  But  what  can  appear  to  the  mind  more  absurd 
or  foolish,  than  for  a  crucified  and  dead  person  to  be  account- 
ed the  Savior  of  the  avorld,  and  for  men  to  believe  that  sal- 
vation centers  in  the  cross  f  On  this  account  the  Apostle  de- 
clares in  the  same  passage,  that  the  doctrine  of  the  cross,  [or, 
the  preaching  of  Christ  crucified,]  is  unto  the  Jews  a  sturnh- 
ling-hloch  and  unto  the  Greeks  foolishness,  (ii.)  "What  is 
more  opposed  to  the  human  affections  than  "  for  a  man  to 
hate  and  deny  himself,  to  despise  the  world  and  the  things 
that  ai'e  in  the  world,  and  to   mortify   the  flesh   with  the 


KECONCILIXG    RELIGIOrS   DISSENBIOXS.  1G3 

afFections  ami  lusts?"  Yet  this  is  anotlicr  axiom  of  the  Cliris- 
tiaii  lieli:;ion,  to  which  lie  who  does  not  give  a  cheerful  assent 
in  mind,  in  will  and  in  deed,  is  excluded  from  the  discipleship 
of  Christ  Jesus.  This  indispensable  recpiisite  is  the  cause  why 
he  who  is  alienated  in  mind  from  the  Christian  Religion,  does 
not  yield  a  ready  compliance  with  these  its  demands ;  and  why 
he  who  has  enrolled  his  name  with  Christ,  and  who  is  too 
weak  and  pusillanimous  to  inflict  every  species  of  violence  on 
his  nature,  invents  certain  fictions,  by  which  he  attempts  to 
soften  and  mitigate  a  sentence,  the  exact  fulfillment  of  which 
fills  him  with  horror.  From  these  circumstances,  after  men 
have  turned  aside  from  purity  of  doctrine,  dissensions  are  ex- 
cited against  religion  and  its  firm  and  constant  professors. 

(2.)  In  the  scriptures,  as  in  the  only  authentic  document, 
the  Christian  Religion  is  at  present  registered  and  sealed ;  yet 
even  they  are  seized  upon  as  an  occasion  of  error  and  dissen- 
sion, when,  as  the  Apostle  Peter  says,  "  the  unlearned  and  un- 
stable wrest  them  unto  their  own  destruction,"  because  they 
contain  "  some  things  hard  to  be  understood."  (2  Peter  iii, 
16.)  The  figurative  expressions  and  ambiguous  sentences, 
which  occur  in  certain  parts  of  the  scriptures,  are  undesigned- 
ly forced  to  ccaiduce  to  the  adulteration  of  the  truth  among 
those  persons,  "  who  have  not  their  senses  exercised"  in  them. 

2.  But  omitting  any  further  notice  of  these  matters,  let  us 
take  into  our  consideration  the  proper  causes  of  this  dissen- 
sion : 

(1.)  In  the  front  of  these,  Satan  appears,  that  most  bitter 
enemy  of  truth  and  peace,  and  the  most  M'ily  disseminator  of 
falsehood  and  dissension,  who  acts  as  leader  of  the  hostile  band. 
Envying  the  glory  of  God  and  the  salvation  of  man,  and  at- 
tentively looking  out  on  all  occasions,  he  marks  every  move- 
ment ;  and  whenever  an  opportunity  occurs,  during  the  Lord's 
seed  time,  he  sows  the  tares  of  heresies  and  schisms  among  the 
wheat.  From  such  a  malignant  and  surreptitious  mode  of 
sowing  while  nien  are  slcejnng^  (Matt,  xiii,  23,)  he  often  ob- 
tains a  most  abundant  harvest. 

(2.)  M:VN  himself  follows  next  in  this  destructive  train,  and 
is  easily  induced  to  perform  any  seiwice  for  Satan,  however 


164:  JAMES  AKMnmis. 

pernicious  its  operation  may  prove  to  his  own  destruction ; 
and  that  most  subtle  enemy,  the  serpent,  finds  in  man  several 
instruments  most  appropriately  fitted  for  the  completion  of  his 
purposes. 

First.  Tlie  Tnind  of  man  is  the  first  in  subserviency  to 
satan,  both  with  regard  to  its  blindness  and  its  vanity.  First. 
Tfie  BLINDNESS  of  the  mind  is  of  two  kinds,  the  one  a  native 
hlindness,  the  other  accidental.  T\\q  former  of  these  grows  up 
with  us  even  from  the  birth :  our  very  origin  is  tainted  with 
the  infection  of  the  primitive  offence  of  the  Old  Adam,  who 
turned  away  from  God  the  Great  Source  of  all  his  light.  This 
blindness  has  so  fascinated  our  eyes,  as  to  make  us  appear  like 
owls  that  become  dim-siechted  when  the  liffht  of  truth  is  seen. 
Yet  this  truth  is  not  hidden  in  a  deep  well ;  but  though  it  is 
placed  in  the  heavens,  we  cannot  perceive  it,  even  when  its 
beams  are  clearly  shining  upon  us  from  above.  The  latter 
is  an  accidental  and  acquired  hlindness^  which  man  has  chosen 
for  himself  to  obscure  the  few  beams  of  light  which  remain  to 
him.  "The  God  of  this  world  hath  blinded  the  minds  of 
them  which  believe  not ;  lest  the  light  of  the  glorious  gospel 
of  Christ  should  shine  unto  them."  (2  Cor.  iv,  4.)  God  him- 
self, the  just  punisher  of  those  who  hate  the  truth,  has  inflicted 
on  them  this  blindness,  by  giving  efiicacy  to  error.  This  is 
the  cause  why  the  veil  that  remains  upon  the  mind,  operates  as 
a  preventive  and  obstructs  the  view  of  the  gospel ;  (3  Cor. 
iii,)  and  why  he  on  whom  the  truth  has  shone  in  vain,  "  be- 
lieves a  lie."  (2  Thess.  ii,  11.)  But  assent  to  a  falsehood  is 
a  dissent  and  separation  from  those  who  are  the  assertors  of 
tinith.  Secondly.  The  vanitxj  of  the  mind  succeeds  its  blind- 
ness, and  is  prone  to  turn  aside  fi'om  the  path  of  true  religion, 
in  which  no  one  can  continue  to  walk  except  by  a  firm  and 
invariable  purpose  of  heart.  This  vanity  is  also  inclined  to 
invent  to  itself  such  a  Deity  as  may  be  most  agreeable  to  its 
own  vain  nature,  and  to  fabricate  a  mode  of  worship  that  may 
be  thought  to  please  that  fictitious  Deity.  Each  of  these  ways 
constitutes  a  departure  from  the  unity  of  true  religion,  on  de- 
serting which  men  rush  heedlessly  into  dissensions. 

Secondly.  But  the  affections  of  the  mind  are,  of  all  others, 


RECONCILING   RELIGIOUS   DISSENSIONS.  1G5 

the  most  fiiitliful  and  trusty  in  the  assistance  which  they  afford 
to  satan,  and  conduct  themselves  like  ahject  slaves  devoted  to 
his  service  ;  although  it  must  be  acknowledged  that  they  are 
frequently  hr<.>ught  thus  to  act,  under  a  false  conception  that 
they  are  by  such  deeds  promoting  their  own  welfare  and  ren- 
dering good  service  to  God  himself.  Love  and  Hatred,  the 
two  chief  affections,  and  the  fruitful  parents  and  instigators 
of  all  the  rest,  occupy  the  first,  second,  third,  and  indeed  all 
the  places,  in  this  slavish  employment.  Each  of  them  is  of  a 
three-fold  character,  that  nothing  might  be  wanting  which 
could  contribute  to  the  perfection  of  their  number. 

The  F(;>KiiEU  of  them  consists  of  the  love  of  glory,  of  riches, 
and  of  pleasures,  which  the  disciple  whom  Jesus  loved,  thus 
designates,  "  the  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and 
the  pride  of  life."  (1  John  ii,  16.)  The  latter  consists  of  ha- 
tred to  the  truth,  to  peace,  and  to  the  professors  of  the  truth. 

(i.)  Pride,  then,  that  most  prolific  mother  of  dissensions  in 
religion,  produces  its  fetid  offspring  in  three  different  ways : 
For,  FIRST,  either  it  "  exalteth  itself  against  the  knowledge  of 
God,"  (2  Cor.  x,  5,)  and  does  not  suffer  itself  to  be  brought 
into  captivity  by  the  truth  to  obey  God,  being  impatient  of 
the  yoke  which  is  imposed  by  Christ,  though  it  is  both  easy 
and  light.  Pride  says  in  reality,  "  Let  us  break  their  bands 
asunder,  and  cast  away  their  cords  from  us."  (Psalm  ii,  3.) 
From  this  baneful  source  arose  the  sedition  of  Korah,  Dathan, 
and  Abiram,  who  arrogantly  claimed  for  themselves  a  share 
in  the  priesthood,  which  God  had  given  exclusively  to  Aaron. 
(Num.  xvi.)  Or,  secondly,  it  loveth  to  have  the  jpre-eminence 
in  the  Church  of  God,  and  "  to  have  dominion  over  another's 
faith  ;"  the  very  crime  of  which  St.  John  accuses  Diotrephes, 
when  he  complains  that  "  neither  doth  he  himself  receive  the 
brethren,  and  furbiddeth  them  that  would,  and  casteth  them 
out  of  the  Church."  (3  John  9,  10.)  Or,  lastly,  having 
Tisui*ped  an  impotent  sovereignty  over  tlie  souls  of  men  by  ap- 
pointing and  altering  at  its  pleasure  the  laws  concerning  Ke- 
ligion,  and  over  the  bodies  of  men  by  employing  menaces  and 
force  to  bring  into  subjection  to  it  the  consciences  of  men,  it 
compels  those  churches  which  cannot  with  a  safe  conscience 


166  JAilES    AEMINIUS. 

bear  this  most  iniquitous  tyranny,  to  depart  from  the  rest  and 
to  assume  to  themselves  the  management  of  their  own  affairs. 
The  Greek  Church  declared  itself  to  be  influenced  by  this 
cause,  in  refusing  to  hold  communion  with  the  Latin  Church, 
because  the  Koman  Pontiff  had,  in  oj^position  to  all  right  and 
law,  and  in  defiance  of  the  rule  of  Christ  and  of  the  decrees  of 
the  Fathers,  "  arrogated  to  himself  a  plenitude  of  power." 
From  the  same  fountain  has  flowed  that  immense  schism 
which  in  this  age  distracts  and  divides  all  Europe.  This  has 
been  ably  manifested  to  the  whole  world  by  the  just  complaints 
and  allegations  of  Protestant  States  and  Protestant  Princes. 

But  envy,  anger,  and  an  eager  desire  to  know  all  things,  are  oth- 
er three  darts,  which  peide  hurls  against  concord  in  religion. 
For,  first^  if  any  one  excels  his  fellows  in  the  knowledge  of 
divine  things,  and  in  holiness  of  life,  and  if  by  these  means  he 
advances  in  favor  and  authority  with  the  people,  j)ride  imme- 
diately injects  envy  into  the  minds  of  some  persons,  which  con- 
taminates all  that  is  fair  and  lovely  ;  asperses  and  defiles  what- 
ever is  pure;  obscures,  by  vile  calumnies,  either  his  course  of 
life  or  the  doctrines  which  he  professes ;  puts  a  wrong  construc- 
tion, by  means  of  a  malevolent  interpretation,  on  what  was 
well  intended  and  correctly  expressed  by  him  ;  commences 
disputes  with  him  who  is  thus  high  in  public  estimation ;  and 
endeavors  to  lay  the  foundations  of  its  own  praise  on  the  mass 
of  ignominy  which  it  heaps  upon  his  name  and  reputation. 
If  by  such  actions  as  these  it  cannot  obtain  for  itself  a  situation 
equal  to  its  desires,  it  then  invents  new  dogmas  and  draws 
away  the  people  after  it ;  that  it  may  enjoy  such  a  dignity, 
among  some  individuals  who  have  separated  from  the  rest  of 
the  body,  which  it  was  impossible  for  it  to  obtain  from  the 
whole  while  they  lived  together  in  concord  and  harmony. 
Secondly.  Pride  is  also  the  parent  of  an(jei\  which  may  stim- 
ulate any  one  to  revenge,  if  he  think  himself  injured  even  in 
the  slightest  degree  by  a  professor  of  the  truth.  Such  a  per- 
son reckons  scarcely  any  injury  better  suited  to  his  purpose 
or  more  pernicious  to  the  affairs  of  his  adversary,  than  to  speak 
contumeliously  and  in  disparagement  of  his  sentiments,  and 
publicly  to  proclaim  him  a  heeetic — than  which  no  term  can 


RECONCILING   RELIGIOUS    DISSENSIONS.  167 

be  more  opprobrious  or  an  object  of  greater  hatred  among 
mortals.  Because,  as  this  crime  does  not  consist  of  deeds^  but 
of  sentiments^  the  aspersions  cast  upon  them  cannot  be  so 
completely  Avashed  away  as  to  leave  no  stains  adhering  to 
them,  or  as  to  create  a  possibility  at  least  for  the  calunmiator 
to  remove  from  himself  by  some  evasive  subterfuge  the  infa- 
my which  attaches  itself  to  him  who  is  an  utterer  of  slanders. 
The  third  weapon  which  pride  employs  in  this  warfare,  is  a 
passionate  desire  to  explore  and  hiow  all  tilings.  This  pas- 
sion leaves  no  subject  untouched,  that  its  learning  may  be 
displayed  to  advantage ;  and,  (not  to  lose  the  reward  of  its 
labor,)  it  obtrusively  palms  upon  others  as  things  necessary  to 
be  known,  those  matters  which,  by  means  of  great  exertion,  it 
seems  to  have  drawn  out  from  behind  the  darkness  of  igno- 
rance, and  accompanies  all  its  remarks  by  great  boldness  of 
assertion.  From  such  a  disposition  and  conduct  as  this,  offences, 
and  schisms  must  arise  in  the  Church. 

(ii.)  Avarice,  likewise,  or,  the  love  of  money .^  which  is  term- 
ed by  the  Apostle,  "the  root  of  all  evil,"  (1  Tim.  vi,  10,)  brings 
its  hostile  standard  into  this  embattled  field.  For,  since  the 
doctrine  of  truth  is  not  a  source  of  profit,  when  those  who  have 
faithfully  taught  it  are  succeeded  by  unbelieving  teachers, 
*'  who  are  ravening  wolves,  and  suppose  gain  to  be  godliness," 
the  latter  effect  a  great  change  in  it,  (1.)  either  by  "-binding 
heavy  burdens,  and  grievous  to  be  borne,  and  laying  them  on 
the  shoulders  of  the  disciples,"  (Matt,  xxiii,  4,)  for  whose  re- 
demption votive  offerings  may  be  daily  made  ;  (2.)  by  invent- 
ing profitable  plans  for  expiating  sins  ;  or,  lastly^  by  preach- 
ing, in  soft  and  complimentary  language,  such  things  as  are 
agreeable  to  the  ears  of  the  people,  for  the  purpose  of  gaining 
their  favor,  which,  according  to  the  expression  of  the  Apostle, 
is  a  "corrupting  of  the  word  of  God,"  or  making  a  gain  of  it. 
(2  Cor.  ii,  17.)  From  these  causes  dissensions  have  often  arisen ; 
(1.)  either  when  the  faitliful  teachers  that  are  in  the  church,  or 
those  whom  God  raises  up  for  the  salvation  of  his  people,  mar- 
shal themselves  in  opposition  to  the  doctrine  which  is  prepared 
for  the  sake  of  ])r(tfit;  or,  (2.)  when  the  people  themselves, 
growing  weary  of  impositions  and  rapine,  become  secedera 


168  JAMES    ARMINniS. 

from  these  pastors,  by  uniting  themselves  with  such  as  are 
really  better,  or  by  receiving  those  as  their  substitutes  who  are 
in  their  estimation  better.  This  was  the  torch  of  dissension 
between  the  Pharisees  and  Christ,  who  opposed  their  avarice," 
and  came  to  loose  all  those  grievous  burdens.  This  was  also 
the  primary  consideration  by  which  Luther  was  excited  to 
obstruct  the  sale  of  Popish  indulgencies ',  and  from  that  small 
beginning,  he  gradually  proceeded  to  reforms  of  greater  im- 
23ortance. 

(iii.)  Not  only  that  PLEASURE  or  "  lust  of  the  flesh,"  which 
specially  comes  under  this  denomination,  and  which  denotes  a 
feeling  or  disposition  for  carnal  things^  takes  its  part  in  the 
performance  of  this  tragedy,  but  that  also  which  in  a  general 
sense  contains  a  desire  to  commit  sin  without  any  remorse  of 
conscience  :  and  both  these  kinds  of  pleasure  most  assiduously 
employ  themselves  in  collecting  inflammable  materials  for 
augmenting  the  flame  of  discord  in  religion. 

For  this  passion  or  afiection,  having  had  some  experience 
in  the  important  "  doctrine  of  the  cross,"  desires  as  the  very 
summit  of  all  its  wishes,  both  to  riot,  while  here,  in  the  pleas- 
m'es  of  voluptuousness,  and  yet  to  cherish  some  hopes  of  ob- 
taining the  happiness  of  heaven,  "With  two  such  incompati- 
ble objects  in  view,  this  passion  chooses  teachers  for  itself,  who 
may  in  an  easy  manner  "  place,  under  the  arm-holes  of  their 
disciples,  pillows  sewed  and  filled  with  soft  feathers,"  (Ezek. 
xiii,  18,)  on  which  they  may  recline  themselves  and  take  sweet 
repose,  although  their  sins,  like  sharply  pointed  thorns,  con- 
tinue to  sting  and  molest  them  in  every  direction.  They  flat- 
ter them  with  the  idea  of  easily  obtaining  pardon,  provided 
they  purchase  the  favor  of  the  Deity,  by  means  of  certain  ex- 
ercises apparently  of  some  importance,  but  possessing  in  real- 
ity no  consequence  whatever,  and  by  means  of  great  donations 
with  which  they  may  fill  his  sanctuary.  This  is  the  com- 
plaint of  the  Apostle,  who,  when  writing  to  Timothy,  says, 
"  For  the  time  will  come  when  they  will  not  endm-e  sound 
doctrine ;  but  after  their  own  lusts  shall  they  heap  to  them- 
selves teachers,  having,  itching  ears  ;  and  they  shall  turn  away 
their  ears  from  the  truth,  and  shall  be  tm-ned  unto  fables." 


EECONCILINQ    KELIGI0U3   DISSENSIONS.  169 

To  this  18  subjoined  an  admonition,  that  Timothy  should  watch 
and  discharge  with  fidelity  the  duties  of  his  ministry.     (2  Tim. 
iv,  3-5).     According  to  this  quotation,  a  difference  must  of 
'necessity  exist  between  Timothy  and  those  teachers. 

But  these  three  capital  vices  are  serviceable  to  Satan,  their 
author,  in  another  way,  and  contribute  under  his  direction  to 
introduce  changes  in  religion,  and,  consequently,  to  excite  dis- 
cord among  christians.  In  both  sacred  and  profane  history, 
egregious  examples  are  recorded  of  princes  and  private  men, 
who,  being  instigated  by  such  a  desire  of  power  as  partook  at 
once  of  ambition  and  avarice,  have  invented  new  modes  of  re- 
ligion, and  accommodated  them  to  the  capacities,  the  wishes, 
and  the  opinions  of  their  people ;  by  means  of  which  they 
might  either  restrain  their  own  subjects  witliin  the  boi^nds  of 
their  duty,  or  might  subdue  to  their  way  the  people  that  were 
under  the  rule  of  other  princes.  Ambition  and  avarice  sug- 
gest to  such  aspiring  persons  the  desire  of  inventing  those 
modes  of  religious  worship  ;  while  an  itching  for  novelty,  a 
wish  to  enjoy  their  pleasures,  and  the  obvious  agreement  of 
the  new  doctrine  with  their  preconceived  opinions,  influence 
the  people  to  embrace  the  modish  religion.  With  these  inten- 
tions, and  under  the  impulse  of  these  views,  Jeroboam  was  the 
first  author  of  a  change  of  religion  in  the  Israelitish  Church. 
He  built  altars  in  Dan  and  Bethel,  and  made  golden  calves, 
that  he  might  prevent  the  peo2:)le  from  proceeding  at  stated 
periods  to  Jerusalem,  for  the  purpose  of  offering  sacrifice,  ac- 
cording to  the  command  of  God,  and  from  returning  to  the 
house  of  David,  from  which  they  had  rent  themselves.  The 
same  reasons  also  induced  Mahomet  to  invent  a  new  religion. 
By  his  frequent  intercourse  with  Jews  and  Christians,  he 
had  learned  from  both  parties  those  things  which  were  most 
agreeable  to  them ;  he  therefore  adopted  the  very  crafly  coun- 
sel of  Sergius,  the  monk,  and  devised  a  new  mode  of  religion, 
which  was  gratifying  to  the  human  senses,  and  which,  as  it 
Wiis  digested  in  his  Alcoran,  he  persuaded  many  people  to  em- 
brace. The  few  individuals  with  whom  he  was  able  to  prevail, 
were  the  foundation  from  which  arose  the  immense  Ottoman 


170  JAilES   AEMINTUS. 

emjjire,  and  those  extensive  dominions  which  are  to  the  i^res- 
ent  time  in  possession  of  the  Turks. 

2.  We  have  now  seen  in  what  manner  the  love  of  glory ^  of 
riches  and  pleasure^  performs  its  several  j)arts  in  this,  theatre  of 
religions  dissensions.  Let  hatred  next  appear  and  exhibit  to 
us  its  actions,  which,  from  the  very  nature  of  the  cause,  have 
a  proper  and  direct  tendency  to  excite  discord. 

(1.)  The  first  of  its  actors  that  appears  upon  the  stage,  is  a 
hatred  of  the  truth,  and  of  true  doctrine.  This  species  of  ha- 
tred is  conceived,  partly  from  an  anticipated  notion  of  the 
mind^  which,  since  it  cannot  be  reconciled  to  the  doctrine  of 
truth,  and  yet  is  with  diflficulty  drawn  away  from  it,  excites 
hatred  against  a  sentiment  that  is  opposed  to  itself.  It  is  also 
partly  conceived,  because  the  true  doctrine  becomes  the  accu- 
ser of  man,  forbidding  those  things  which  are  the  objects  of  his 
desires,  and  commandins:  those  thino;s  which  he  is  most  reluc- 
tant  to  perform.  While  it  urges  its  precepts  so  rigidly,  that 
every  one  who  does  not  seriously  regulate  and  conform  his  life 
to  the  conditions  which  they  contain,  is  excluded  from  all  hope 
of  salvation. 

(2.)  The  next  in  order,  is  the  hatred  of  jpeace  and  concord. 
For  there  are  men  of  a  certain  description  who  cannot  exist 
without  having  an  enemy,  which  Trogus  Pompeius  declares  to 
have  been  a  trait  in  the  character  of  the  ancient  Spaniards. 
To  such  persons  concord  or  amity  is  so  offensive,  that,  out  of 
pure  hatred  to  it,  they  willingly  ex]30se  themselves  to  the  en- 
mity of  others.  If  such  characters  happen  to  obtain  a  station 
of  some  honor  in  the  Church,  it  is  amazing  what  scruples  and 
difficulties  they  will  not  raise,  what  intricate  sophisms  they 
will  not  frame  and  contrive,  and  what  accusations  they  ^vill 
not  institute,  that  they  may  have  an  opportunity  of  raising  a 
contest  about  the  articles  of  religion,  from  which  proceed  pri- 
vate enmity  and  rancor  that  can  never  be  appeased,  and  dis- 
sensions of  a  more  deadly  kind  than  the  greatest  of  those 
which  relate  to  the  present  life, 

(3.)  The  last  which  comes  forward,  is  a  hatred  against  the 
j^ofessors  of  the  true  doctrine^  from  which  the  descent  is  very 


EECONCILING    RELIGIOUS   DISSKNSIONS.  lYl 

rapid  downwards  to  a  dissent  from  that  doctrine  which  those 
good  men  profess ;  because  it  is  the  anxious  stuly  of  every  one 
that  hates  another,  not  to  liave  anything  in  common  with  his 
adversary.  Of  this  the  Arabians  aiford  an  example.  Out  of 
liatred  to  Ileraclius  Qusar,  and  to  the  stipendiary  Greek  and. 
Latin  troops  wh-o  served  under  him,  tliey,  who  had  long  be- 
fore dejiarted  from  them  in  will  and  affection,  effected  a  still 
more  serious  separation  from  them  in  religion  ;  for,  although 
they  had  previously  been  professors  ot  Cin-istianity,  from  that 
period  they  embraced  the  doctrines  of  the  Alcoran  and  became 
followers  of  Mahomet. 

But  the  professors  of  the  true  doctrine  incur  this  sjiecies  of 
hatred,  either  through  smne  fault  of  their  ovm^  or  through  the 
jyure  malice  of  men.  (i.)  They  incur  this  hatred  hij  their  ovm 
fault.,  if  they  do  not  administer  the  doctrine  of  the  truth,  with 
that  pi-udence  and  gentleness  which  are  appropriate  to  it ;  if 
they  appear  to  have  a  greater  regard  for  their  own  advantage, 
than  for  the  advancement  of  religion,  and,  lastly^  if  their  man- 
Der  of  life  is  in  opposition  to  the  doctrine.  From  all  these 
circumstances  a  bad  opinion  is  entertained  of  them,  as  though 
they  scarcely  believed  the  principles  which  they  inculcate. 
(ii.)  This  hatred  is  also  incurred  by  the  fault  of  another.,  be- 
cause the  delicate  and  lascivious  hearts  of  men  cannot  bear  to 
have  their  ulcers  sjirinkled  and  purified  by  the  sharp  salt  of 
truth,  and  l)ecause  they  with  difficulty  admit  any  censors  on 
their  life  and  manners.  AVith  a  knowledge  of  this  trait  of  the 
human  heart,  the  Apostle  enquires,  "Am  I  therefore  become 
your  enemy,  because  I  tell  you  the  truth  ?"  (Galat.  iv,  16.) 
For  truth  is  almost  invariably  productive  of  hatred,  while  an 
obsequious  complaisance  obtains  friends  as  its  reward. 

3.  The  preceding  appear  to  be  the  procuring  causes  of  dis- 
sensions in  religion  ;  and  as  long  as  their  efficacy  endures, 
they  tend  to  ]»erpetuate  those  dissensions.  There  are  other 
causes  that  we  may  justly  class  among  those  which  perpetuate 
discord  when  once  it  has  arisen,  and  which  prevent  the  resto- 
ration of  peace  and  unity. 

(1.)  Among  these  perpetuating  and  preventing  causes,  the 


172  JAME3   AEMINIUS. 

first  place  is  claimed  for  the  various  prejudices  hy  which  the 
minds  of  the  Dissidents  are  occupied,  concerning  our  adversor 
ries  and  their  opinions,  concerning  our  parents  and  ancestors^ 
and  the  Church  to  lohich  we  helong,  and,  lastly,  concerning 
ourselves  and  our  teachers. 

(i.)  The  prejudice  against  our  adversaries  is,  .not  that  we 
think  them  under  the  influence  of  error,  but  under  that  of 
pure  'rrudioe,  and  because  their  minds  have  indulged  their  hu- 
mor in  thus  dissenting.  This  cuts  off  all  hope  of  leading  them 
to  adopt  correct  sentiments,  and  despair  refuses  to  make  the 
attempt,  (ii.)  The  prejudice  against  the  opinions  of  our  ad- 
versary is,  that  we  condemn  them  oureelves  not  only  for  being 
false,  but  for  having  been  already  condemned  by  the  public 
judgment  of  the  Church  ;  we  therefore  consider  them  unwor- 
thy of  being  again  brought  into  controversy,  and  subjected 
anew  to  examination.  (iii.)  But  the  preconceived  opinion 
which  we  have  forvned  concerning  our  parents  and  ancestors^ 
is  also  a  preventive  of  reconciliation,  both  because  we  account 
them  to  have  been  j^ossessed  of  such  a  great  share  of  wisdom 
and  piety,  as  rendered  it  improbable  that  they  could  ever  have 
been  guilty  of  error;  and  because  we  conceive  favorable  hopes 
of  their  salvation,  which  is  very  properly  an  object  of  our  most 
earnest  wishes  in  their  behalf.  But  these  hopes  we  seem  to 
call  in  question,  if,  in  an  opinion  opposed  to  theirs,  we  ac- 
knowledge any  portion  of  the  truth  appertaining  to  salvation, 
of  which  they  have  either  been  ignorant  or  have  disapproved. 
It  is  on  this  principle  that  parents  leave  their  posterity  heirs 
as  of  their  property  so  also  of  their  opinions  and  dissensions. 
(iv.)  Besides,  the  splendor  of  the  Church,  to  which  we  have 
bound  ourselves  by  an  oath,  dazzles  our  eyes  in  such  a  man- 
ner that  we  cannot  suffer  any  persuasion  whatever  to  induce 
us  to  believe  the  possibility,  in  former  times  or  at  present,  of 
that  church  having  deviated  in  any  point  from  the  right  way. 
(v.)  Lastly.  Our  thoughts  and  sentiments  cowcc'^mn-j/tJi^^^^^Z'y^* 
and  our  teachers  are  so  exalted,  that  our  minds  can  scarcely 
conceive  it  possible  either  for  them  to  have  been  ignorant,  or 
not  to  have  had  a  sufficiently  clear  perception  of  things,  or  for 


RECONCILING-  RELIGIOUS  DISSENSIONS.  173 

US  to  err  in  judgment  wlien  we  approve  of  their  opinions.  So 
prone  is  the  human  understanding  to  exempt  from  all  suspi- 
cion of  error  itself  and  tliose  whom  it  loves  and  esteems  I 

(2.)  It  is  no  wonder  if  these  prejudices  produce  a  ])ertinacity 
in  eagerly  defending  a  jyvoposltion  once  laid  doton^  which  is  a 
most  powerful  impediment  to  reconciliation.  Two  kinds  of 
fear  render  this  pertinacity  the  more  obstinate  :  (i.)  One  is  a 
fear  of  that  disgrace  which,  we  foolishly  think,  will  be  incmTed 
if  we  acknowledge  ourselves  to  have  been  at  all  in  error,  (ii.) 
The  other  is  a  fear  which  causes  us  to  think,  tliat  the  whole 
doctrine  is  exposed  to  the  utmost  peril,  if  we  discover  it  even 
in  one  point  to  be  erroneous. 

(3.)  In  addition  to  these,  the  mode  of  action  commonly  adopt- 
ed hot '  tmoards  an  adversary  and  his  opinion^  is  no  small  ob- 
stacle to  reconciliation,  although  that  mode  may  seem  to  have 
been  chosen  for  conciliatory  purposes. 

(i.)  An  adversary  is  treated  in  a  perverse  manner,  when  he 
is  overwhelmed  by  curses  and  reproaches,  assailed  with  de- 
tractions and  calumnies,  and  when  he  is  menaced  with  threats 
of  violence.  If  he  desj^ises  all  these  things,  which  is  not  an 
uncommon  occurrence  when  "the  testimony  of  his  conscience" 
is  in  opposition  to  them,  (2  Cor.  i,  12,)  they  produce  no  effect 
whatever.  But  if  his  spirit  broods  over  them,  his  mind  be- 
comes disturbed,  and,  like  one  stricken  by  the  Furies,  he  is 
driven  to  madness,  and  is  thus  much  worse  qualified  than  be- 
fore to  acknowledge  his  error.  In  both  these  ways  he  is  con- 
firmed rather  the  more  in  his  own  opinion  ;  either  because  he 
perceives,  that  those  who  use  arms  of  this  kind  openly  betray 
the  weakness  as  well  as  the  injustice  of  their  cause ;  or,  be- 
cause he  draws  this  conclusion  in  his  own  mind,  that  it  is  not 
very  probable  that  those  persons  are  instmcted  by  the  Spirit 
of  truth  who  adopt  such  a  course  of  conduct. 

(ii.)  But  contention  is  rashly  instituted  against  the  opinion 
of  an  adversary^  fifst^  when  it  is  not  proposed  according  to 
the  mind  and  intention  of  him  who  is  the  assertor ;  secondly^ 
when  it  is  discussed  beyond  all  due  bounds,  and  its  deformity 
is  unseasonably  exaggerated  ;  and,  lastly^  when  its  refutation 
is  attempted  by  arguments  ill  calculated  to  produce  that  effipct. 


1Y4:  JAMES    AEMINIUS. 

The  first  OQ,Q.m's,  when  we  do  not  attend  to  the  words  of  an  ad- 
versary, with  a  becoming  tranquility  of  mind  and  suitable  pa- 
tience ;  but  immediately  and  at  the  mention  of  the  first  word, 
we  are  accustomed  to  guess  at  his  meaning.  The  second  arises 
from  the  circumstance  of  no  one  wishing  it  to  appear  as  if  he 
had  begun  to  contend  about  a  thing  of  trifling  importance. 
The  last  proceeds  from  ignorance  or  from  too  great  imj^etuos- 
ity,  Avhich,  on  being  precipitously  impelled  into  fury,  augments 
its  mischievous  capabilities.  It  then  seizes  upon  anything  for 
a  weapon,  and  hurls  it  against  the  adversary.  When  the  first 
mode  is  adoj^ted,  the  person  whose  meaning  is  misrepresented, 
thinks  that  an  opinion,  not  his  own,  has  been  calumniously 
attributed  to  him.  The  second  course^  according  to  his  judg- 
ment, has  been  pursued  for  the  purpose  of  affixing  an  envious 
mark  upon  his  opinion,  and  iipon  the  dignity  which  it  has  ac- 
quired. When  the  last  is  put  in  practice,  he  considers  his 
opinion  to  be  incapable  of  refutation,  because  he  observes  that 
it  remains  uninjured  amidst  all  the  arguments  which  have  been 
directed  against  it.  All  and  each  of  these  add  fuel  to  the  flame 
of  dissensions,  and  render  the  blazing  fire  inextinguishable. 

III.  We  have  now  considered  the  natuee,  the  effects  and 
the  CAUSES  of  religious  dissension.  It  remains  for  us  to  en- 
quire into  the  remedies  for  such  a  great  evil.  While  I  at- 
tempt this  in  a  brief  manner,  I  beg  that  you  will  favor  me 
with  that  degree  of  attention  which  3^ou  have  already  mani- 
fested. The  professors  of  medicine  describe  the  nature  of  all 
remedies  thus,  "  they  are  never  used  without  some  effect." 
For  if  they  be  true  remedies,  they  must  prove  beneficial ;  and, 
if  they  do  not  profit,  they  prove  hurtful.  This  latter  circum- 
stance reminds  me,  that  I  ought  first  to  remove  certain  corrupt 
remedies  which  have  been  devised  by  some  persons  and  occa- 
sionally employed. 

1.  The  first  of  these  false  remedies  which  obtrudes  itself,  is 
the  fable  of  the  svfiiclency  of  implicit  faith^  by  which  people 
are  called  upon,  without  any  knowledge  of  the  matter,  to  be- 
lieve that  which  is  an  object  of  belief  with  the  Church  and  the 
Prelates.  But  the  Scripture  places  righteousness  "  in  the  faith 
of  the  heart,"  and  salvation  "  in  the  confession  of  the  mouth ;" 


EECONCILING   RELIGIOUS   DISSENSIONS.  175 

(Rom.  X,  10,)  and  says,  "The  just  sluill  live  hy  his  faith," 
(Ileb.  ii,  4,)  and  "  I  believe  and  therefore  have  spoken."  (2 
Cor.  iv,  13.)  This  monstrous  absurdity  is,  therefore,  explo- 
ded by  the  scripture.  Not  only  does  this  fable  talce  away  all 
cause  of  religious  dissension,  but  it  also  destroys  religion  itself, 
which,  when  it  is  destitute  of  knowledge  and  faith,  can  have 
no  existence. 

2.  The  next  figment  is  nearly  allied  to  this ;  it  concludes, 
that  eve>y  one  may  he  saved  in  his  ovm  relujlon.  But  while 
this  remedy  professes  to  cure  one  evil,  it  produces  another 
much  more  hurtful  and  of  greater  magnitude ;  and  that  is,  tlie 
certain  destruction  of  those  who  are  held  in  bondage  by  this 
error.  Because  this  opinion  renders  the  error  incurable ;  since 
no  one  will  give  himself  any  trouble  to  lay  it  aside  or  to  cor- 
rect it.  This  was  Mahomet's  devise,  for  the  purpose  of  estab- 
lishing his  Alcoran  free  from  all  liability  of  its  becoming  an 
object  of  dispute.  The  same  doctrine  obtained  in  Paganism, 
where  the  worship  of  demons  flourished,  as  is  evident  from  the 
title  on  a  certain  altar  among  the  Athenians,  the  high  stew- 
ards of  Pagan  wisdom.  That  altar  bore  the  following  inscrip- 
tion, "  To  THE  Gods  of  Asia,  Eukope,  and  Africa  ;  to  the 
UNKNOWN  AND  FOREIGN  GoDs  :"  which  was  after  the  manner  of 
the  Romans,  at  that  period,  "  the  masters  of  the  world,"  who 
were  accustomed  to  invoke  the  tutelary  deities  of  an  enemy's 
city  before  they  commenced  hostilities  against  it.  In  this 
manner  has  Satan  exerted  himself,  lest  his  "  kingdom,  being 
divided  against  itself  should  fall," 

3.  The  third  false  remedy  is  a  jyrohibition  of  all  controver- 
sies respecting  religion^  which  lays  down  the  most  stupid 
ignorance  for  a  foundation,  and  raises  upon  it  the  super- 
stnicture  of  religious  concord  :  In  Russia,  where  such  an 
ordinance  is  in  operation,  this  is  obvious  to  every  one  that 
contemplates  its  effects.  Yet  it  is  hurtful,  whether  it  be  true 
Religion  that  flourishes,  or  it  be  false.  In  the  first  case,  on 
account  of  the  inconstancy  of  the  human  mind  ;  and  in  the 
second  case,  because  it  stamps  perpetuity  on  error,  unless  the 
preceding  fictiun  concerning  the  etpialltijof  all  religions  mQQi 


176  JAMES   AEMINTUS. 

with  approval,  for  on  that  foundation,  Mahomet  raised  this 
prohibition  against  religious  controversies. 

4.  ISText  to  this  in  absurdity  is  the  advice,  not  to  exjjlain 
the  sacred  Scrijytures^  hut  only  to  read  them :  which  is  not 
only  pernicious,  on  account  of  the  omission  of  their  particu- 
lar application,  and  repugnant  to  the  usage  both  of  the  an- 
cient Jewish  Church  and  of  the  primitive  Church  of  Christ ; 
but  it  is  also  of  no  avail  in  the  cure  of  the  evil,  since  any  one 
might,  by  readinp;,  discover  the  meaning  for  himself,  accord- 
ing to  his  own  fancy  ;  and  that  reading  which  is  instituted  at 
the  will  of  the  reader,  would  act  the  part  of  an  explanation, 
on  account  of  the  parallelism  of  similar  and  dissimilar  pas- 
sages. 

But  the  Popish  ChrCrch  exhibits  to  us  three  remedies. 

First,  that^  for  the  sake  of  certainty^  we  may  have  recourse 
to  the  Church  Universal.  However,  since  the  whole  of  this 
church  cannot  meet  together,  the  court  of  Rome  has  appoint- 
ed in  its  place  a  rej>rese7itative  assembly,  consisting  of  the 
Pope,  the  Cardinals,  the  Bishops,  and  the  rest  of  the  prelates 
who  are  devoted  to  the  Koman  See,  and  subject  to  the  Pon- 
tiff. But,  in  addition  to  this,  because  it  believes  that  it  is  pos- 
sible for  all  the  Cardinals,  Bishops  and  Prelates  to  err,  even 
when  united  together  in  one  body,  and  because  it  considers 
the  Pope  alone  to  be  placed  beyond  the  possibility  of  error, 
it  declares  that  we  must  apply  to  him  for  the  sake  of  obtain- 
ing a  decisive  judgment  concerning  Peligion.  This  remedy 
is  not  only  vain  and  inefficient,  but  it  is  far  more  difficult  to 
induce  the  rest  of  the  Christian  world  to  adopt  it  than  any 
controverted  article  in  the  whole  circle  of  religion  :  And  since 
the  Papists  endeavor  to  prove  this  point  from  the  scriptures, 
by  that  very  circumstance  they  declare  that  the  scriptures  are 
the  only  sanctuary  to  which  we  can  repair  for  religious  in- 
formation. 

Secondly.  Their  next  remedy  is  proposed,  if  I  may  be  al- 
lowed the  expression,  merely  for  the  sake  of  form,  and  lies  in 
the  writings  and  agreement  of  the  ancient  Fathers.  But, 
since  the  Christian  Fathers  have  not  all  been  authors,  and  few 


RECONCILING    RELIGIOUS    DISSENSIONS.  177 

of  those  who  have  written,  have  concerned  themselves  with  con- 
troversies, (which  takes  away  from  us  the  universal  consent  of  all 
of  them  together,)  this  remedy  is  also  useless,  because  it  is  a  fact 
to  the  trutli  of  which  the  Papists  themselves  assent,  that  it  was 
possible  for  each  of  these  Fathers  to  err.  From  this  circum- 
stance, therefore,  we  conclude,  that  the  consent  of  all  of  them 
is  not  free  from  the  risk  of  error,  even  if  each  had  separately 
declared  his  own  individual  opinion  in  his  writings.  Besides, 
this  general  agreement  is  no  easy  matter ;  nay,  it  is  to  be  ob- 
tained with  the  greatest  difficulty ;  because  it  is  in  the  power 
of  very  few  persons,  (if  of  any  man  whatever,)  to  make  them- 
selves acquainted  with  such  universal  consent,  both  on  ac- 
count of  the  bulky  and  almost  innumerable  volumes  in  which 
the  writings  of  the  Fathers  are  contained,  and  because  the 
dispute  among  different  parties  is  no  less  concerning  the  mean- 
ing of  those  Fathers  than  concerning  that  of  the  Scriptures, 
the  contents  of  which  are  comprised  in  a  book  of  small  size 
when  compared  with  the  dimensions  of  their  massy  tomes. 
We  are  thus  sent  forth  on  an  endless  excursion,  that  we  may 
at  length  be  compelled  to  return  to  the  Sovereign  Pontiff. 

Thirdly.  The  other  remedy  of  the  papists  is  not  much 
dissimilar  to  the  preceding  one.  It  is  thus  stated  :  The  de- 
crees of  former  councils  may  he  consulted  ;  from  which^  if  it 
should  appear  that  the  controversy  has  heen  decided^  the  judg- 
ment then  passed  upon  it  must  stand  in  the  place  of  a  defini- 
tive sentence  :  nor  must  any  matter^  the  merits  of  which  have 
heen  once  decided^  he  hrmight  again  into  judgment.  But  of 
what  avail  would  this  be,  if  a  good  cause  had  been  badly  de- 
fended, and  had  been  overpowered  and  borne  down,  not  by 
any  defect  in  itself,  but  through  the  fault  of  those  who  were 
its  defenders,  and  who  were  either  awed  into  silence  through 
fear,  or  betrayed  their  tnist  by  an  incompetent,  foolish  and 
injudicious  defence  ?  And  of  what  consequence  does  such  a 
remedy  appear,  if  one  and  the  same  s^nrit  of  er?'or  have  con- 
ducted on  such  an  occasion  both  the  attack  and  the  defence ! 
But  grant  that  it  has  been  fairly  defended  :     Yet,  I  declare 

that  THE   CAUSE  OF   RELIGION,    WHICH  IS   THE   CAUSE   OF   GoD,  18 
12  VOL.    I. 


178  JAMES  AEMINIU8. 

NOT  AN    AFFAIR   TO   BE   SUBMITTED   TO   HUMAN    DECISION,  Or   "  ^0 

1)6  judged  of  man's  judgTnenV 

The  Papists  add  a  fourth  reinedj,  which,  on  account  of  its 
fierce  and  most  violent  efficacy,  will  not  easily  be  forgotten  by 
us  as  a  people  who  have  been  called  to  endure  some  of  its  cru- 
elties. It  acts  like  the  fulcrum  of  a  lever  for  confirming  all 
the  preceding  suggestions,  and  is  the  foundation  of  the  whole 
composition.  Itisthis:  "Whosoeverrefuses  to  listen  to  the  coun- 
cils and  writings  of  the  fathers,  and  to  receive  them  as  explained 
by  the  Church  of  Rome — whosoever  refuses  to  listen  to  the 
Church,  and  especially  to  her  husband,  that  High  Priest  an  d 
Prophet,  the  vicar  of  Christ  and  the  successor  of  St.  Peter, 
let  that  soul  be  cut  off  from  among  his  people  :  And  he  who 
is  unwilling  to  yield  to  an  authority  so  sacred,  must  be  com- 
pelled, under  the  sword  of  the  executioner,  to  express  his  con- 
sent, or  he  must  be  avoided,"  \^''devitetLLr^'''\  which,  in  their 
language,  signifies  that  he  must  be  deprived  of  life.  To  mur- 
der and  utterly  to  destroy  the  adverse  and  gainsaying  parties, 
is,  indeed,  a  most  compendious  method  of  removing  all  dis- 
sensions ! 

In  the  midst  of  these  difficulties,  some  persons  have  invent- 
ed other  remedies,  which,  since  they  are  not  within  the  power 
of  man,  ought,  according  to  their  views,  to  be  asked  of  God 
in  prayer. 

1.  One  is,  that  God  would  he  pleased  to  raise  some  one  from 
the  dead^  and  send  hhn  to  men :  From  such  a  messenger, 
they  might  then  hope  to  know  what  is  God's  decisive  judg- 
ment concerning  the  clashing  opinions  of  the  various  dissi- 
dents. But  this  remedy  is  discountenanced  by  Christ  when 
he  says,  "  If  they  hear  not  Moses  and  the  Prophets,  neither 
will  they  be  persuaded,  though  one  rose  from  the  dead." 
(Luke  xvi,  31.) 

2.  Another  of  these  remedies  is,  that  God  would  hy  a  mir- 
acle distinguish  that  j)arty  of  whose  sentiments  he  approves  ^ 
which  appears  to  have  been  a  practice  in  the  times  of  Elijah. 
But  if  no  sect  be  entirely  free  from  every  particle  of  error, 
can  it  be  expected  that  God  will  set  the  seal  of  his  approval 


RECONCILING   RELI0I0D8   DISSENSIONS.  179 

on  any  portion  of  falsity  ?  But  this  wish  is  unnecessary,  since 
the  tilings  which  Christ  did  and  spoke  "  arc  written  that  we 
might  believe  that  Jesus  is  the  Christ,  the  Son  of  God,  and 
that,  believing,  we  might  have  life  through  his  name."  (John 
XX,  31.)  But  the  remedy  itself,  if  applied,  would  prove  to  be 
ineflicacious.  For  even  in  the  days  of  Christ  and  his  apostles, 
dissensions  existed  ;  and  many  of  them  were  excited  against 
the  primitive  heralds  of  the  gospel,  although  they  had  acqui- 
red great  renown  by  the  benevolent  exercise  of  the  miraculous 
powers  with  which  they  were  endued.  To  this  remark  I  must 
add  that  the  approaching  advent  of  Antichrist  is  predicted  to 
be  "  with  all  power,  and  signs,  and  lying  wonders."  (2  Thess. 
ii,  9.) 

3.  A  third  remedy,  of  a  horrid  description,  remains  to  be 
noticed,  which,  nevertheless,  is  resorted  to  by  some  persons. 
It  is  an  adjuration  of  the  devil,  to  induce  him  by  means  of  in- 
cantations and  exorcisms  to  deliver  an  answer,  from  the  bodies 
of  possessed  persons,  concerning  the  truth  of  such  doctrines 
as  are  at  any  period  the  existing  subjects  of  controversy. 
This  method  is  both  a  mark  of  the  utmost  desperation,  and 
an  execrable  and  insane  love  of  demons. 

But,  dismissing  all  these  violent  medicines,  that  are  of  a 
bad  character  and  import,  I  proceed  to  notice  such  as  are  holy, 
true  and  saving  ;  these  I  (W^XYihxxt^mio  preparatives  anda^A- 
wretics  or  removers,  of  this  dissension. 

1.  To  the  class  oi  pi'ep)aratives  belong,  (1.)  in  the  first 
place,  PRAYERS  AND  SUPPLICATIONS  TO  GoD,  that  wc  may  ob- 
tain a  knowledge  of  the  truth,  and  that  the  peace  of  the 
Church  may  be  preserved  :  and  these  religious  acts  are  to  be 
performed,  at  the  special  command  of  the  magistrates,  with 
fasting,  and  in  dust  and  ashes,  with  seriousness,  in  faith,  and 
with  assiduity.  These  services,  when  thus  performed,  cannot 
fail  of  being  efficacious  ;  because  they  are  done  according  to 
the  ordinance  of  God,  whose  command  it  is,  that  "  we  pray 
for  the  peace  of  Jerusalem,"  (Ps.  cxxii,  G,)  and  accoi-ding  to 
the  promise  of  Christ,  who  has  graciously  engaged  that  "  the 
Spirit  of  truth  shall  be  given  to  those  who  ask  him."  (Luke 
xi,  13.) 


180  JAMES   AHMINTUS. 

(2.)  Let  a  serious  amendment  of  life  and  a  conscientious 
course  of  conduct  he  added:  For,  without  these,  all  our 
prayers  are  rendered  inefFectual,  because  they  are  displeasing 
to  God,  on  the  ground,  that  "he  who  misemploys  that  por- 
tion of  knowledge  which  he  posseses,  becomes,  by  his  own 
act,  unworthy  of  all  further  communications  and  increase  of 
knowledge.  This  is  in  accordance  with  that  saying  of  Christ : 
"  Unto  every  one  that  hath,  shall  be  given  ;  and  from  him 
that  hath  not,  even  that  which  he  hath  shall  be  taken  away 
from  him."  (Luke  xix,  26.)  But  to  all  those  who  employ 
and  improve  the  knowledge  which  is  given  to  them,  Christ 
promises  the  sjnrit  of  discernment  in  these  words  :  "  If  any 
man  will  do  the  will  of  my  Father,  he  shall  know  of  the  doc- 
trine, whether  it  be  of  God,  or  whether  I  speak  of  myself." 
(John  vii,  17.) 

2.  But  amongst  the  very  first  removals^  let  those  causes  be 
put  away  which,  as  we  have  previously  stated,  have  their 
origin  in  the  affections,  and  which  are  not  only  the  instigators 
of  this  dissension,  but  tend  to  perpetuate  and  keep  it  alive. 
Let  humility  overcome  pride  ;  let  a  mind  contented  with  its 
condition  become  the  successor  of  avarice  ;  let  the  love  of  ce- 
lestial delights  expel  all  carnal  pleasures ;  let  good  will  and 
benevolence  occupy  the  place  of  envy;  let  patient  forbear- 
ance subdue  anger ;  let  sobriety  in  acquiring  wisdom  prescribe 
bounds  to  the  desire  of  knowledge,  and  let  studious  appli- 
cation take  the  place  of  learned  ignorance.  Let  all  ha- 
tred and  bitterness  be  laid  aside;  and,  on  the  contrary, 
"  let  us  put  on  bowels  of  mercies "  towards  those  who 
differ  from  us,  and  who  appear  either  to  wander  about 
in  the  paths  of  error,  or  to  scatter  its  noxious  seeds  among 
others. 

These  necessary  concessions  we  shall  obtain  from  our 
minds  without  much  difficulty,  if  the  following  four  conside- 
rations become  the  objects  of  our  sedulous  attention : 

FiKST.  How  extremely  difficult  it  is  to  discover  the  truth 
on  all  subjects^  and  to  avoid  error.  On  this  topic,  St.  Augus- 
tine most  beautifully  descants,  when  he  thus  addresses  those 
worst  of  heretics,  the  Manichees  :  "  Let  those  persons  be  en- 


RECONCILmO    KELIGI0U8   DISSENSIONS.  181 

raged  against  3-ou,  who  are  ignorant  of  the  immense  labor 
that  is  required  for  the  discovery  of  truth,  and  huw  difficult 
it  is  to  guard  against  error.  Let  those  be  enraged  against  you 
who  know  not  how  uncommon  a  circumstance  and  how  ardu- 
ous a  toil  it  is  to  overcome  carnal  fantasies,  when  sucli  a  con- 
quest is  put  in  comparison  with  serenity  of  mind.  Let  those 
be  enraged  against  you  who  are  not  aware  of  the  great  diffi- 
culty with  wiiich  the  eye  of  "the  inner  man"  is  healed,  so  as 
to  be  able  to  look  up  to  God  as  the  sun  of  the  system.  Let 
those  be  enraged  against  you,  who  are  personally  unconscious 
of  the  many  sighs  and  groans  which  must  be  uttered  before 
we  are  capable  of  understanding  God  in  the  slightest  degree. 
And,  lastly,  let  them  be  enraged  against  you,  who  have  never 
been  deceived  by  an  error  of  such  a  description  as  that  under 
which  they  see  you  laboring.  But  how  angry  soever  all  these 
pereons  may  be,  I  cannot  be  in  the  least  enraged  against  you, 
whose  weaknesses  it  is  my  duty  to  bear,  as  those  who  were 
near  me  at  that  period  bore  with  mine ;  and  I  ought  now  to 
treat  you  with  as  much  patience  as  that  which  was  exercised 
towards  me  when,  frantic  and  blind,  I  went  astray  in  the 
errors  of  your  doctrine." 

Secondly.  That  those  who  hold  erroneous  opinions  have 
been  induced  through  ignorance  to  adopt  them,  is  far  more 
probable,  than  that  malice  has  influenced  them  to  contrive  a 
methcjd  of  consigning  themselves  and  other  people  to  eternal 
destruction. 

Thirdly.  It  is  possible  that  they  who  entertain  these 
mistaken  sentiments,  are  of  the  number  of  the  elect,  whom 
God,  it  is  true,  may  have  permitted  to  fall,  but  only  with  this 
design,  that  he  may  raise  them  up  with  the  greater  glory. 
How  then  can  we  indulge  ourselves  in  any  harsh  or  unmerci- 
ful resolutions  against  these  persons,  who  have  been  destined 
to  possess  the  lieavenly  inheritance,  who  are  our  brethren,  the 
membere  of  Christ,  and  not  only  the  servants  but  the  sons  of 

the  Lord  Most  Ili'di  ? 

o 

Lastly.  Let  us  place  oui*selves  in  the  circumstances  of  an 
adversary,  and  let  him  in  return  assume  the  character  which 
we  sustain ;  since  it  is  as  possible  for  us,  as  it  is  for  him,  to 


182  JAMES   ARMmitrs. 

hold  wrong  principles.  "When  we  have  made  this  experi- 
ment, we  may  be  brought  to  think,  that  the  very  person  whom 
we  had  previously  thought  to  be  in  error,  and  whose  mistakes 
in  our  eyes  had  a  destructive  tendency,  may  perhaps  have 
been  given  to  us  by  God,  that  out  of  his  mouth  we  may  learn 
the  truth  which  has  hitherto  been  unknown  to  us. 

To  these  four  reflections,  let  there  be  added,  a  consideration 
of  all  those  articles  of  religion  res'pecting  which  there  exists  on 
hoth  sides  a  jperfect  agree7)ient.  These  will  perhaps  be  found 
to  be  so  numerous  and  of  such  great  importance,  that  when  a 
comparison  is  instituted  between  them,  and  the  others  which 
may  properly  be  made  the  subjects  of  controversy,  the  latter 
will  be  found  to  be  few  in  number  and  of  small  consequence. 
This  is  the  very  method  which  a  certain  famous  prince  in 
France  is  reported  to  have  adopted,  when  Cardinal  Lorraine 
attempted  to  embroil  the  Lutherans,  or  those  who  adhered  to 
the  Augustan  Confession,  with  the  French  Protestants,  that 
he  might  interrupt  and  neutralize  the  salutary  provisions  of 
the  Conference  at  Poissy,  which  had  been  instituted  between 
the  Protestants  and  the  Papists. 

But  since  it  is  customary  after  long  and  grievous  wars,  to 
enter  into  a  truce,  or  a  cessation  from  hostilities,  prior  to  the 
conclusion  of  a  treaty  of  peace  and  its  final  ratification ;  and, 
since,  during  the  continuance  of  a  truce,  while  every  hostile 
attempt  is  laid  aside,  peaceful  thoughts  are  naturally  sug- 
gested, till  at  length  a  general  solicitude  is  expressed  with 
regard  to  the  method  in  which  a  firm  peace  and  lasting  recon- 
ciliation may  best  be  efiected  ;  it  is  my  special  wish,  that  there 
may  now  be  among  us  a  similar  cessation  from  the  asperities 
of  religious  warfare,  and  that  both  parties  would  abstain  from 
writings  full  of  bitterness,  from  sermons  remarkable  only  for 
the  invectives  which  they  contain,  and  from  the  unchristian 
practice  of  mutual  anathematizir.g  and  execration.  Instead 
of  these,  let  the  controversialists  substitute  writings  full  of 
'moderation^  in  which  the  matters  of  controversy  may,  without 
respect  of  persons,  be  clearly  explained  and  proved  by  cogent 
arguments  :  Let  such  sermons  be  preached  as  are  calculated 
to  excite  the  minds  of  the  people  to  the  love  and  study  of 


RECONCILING   KELIGI0U8   DISSENSI0N8.  188 

truth,  charity,  mercy,  long-suffering,  and  concord ;  which 
may  inflame  the  minds  both  of  Governora  an«i  people  with  a 
desire  of  concluding  a  pacification,  and  may  make  them  will- 
ing to  carry  into  effect  such  a  remedy  as  is,  of  all  others,  the 
best  accommodated  to  remove  dissensions. 

That  remedy  is,  an  orderly  and  free  convention  of  the 
parties  that  differ  from  each  other :  In  such  an  assembly, 
(called  by  the  Greeks  a  Synod,  and  by  the  Latins  a  Council,) 
afler  the  different  sentiments  have  been  compared  together, 
and  the  various  reasons  of  each  have  been  weighed,  in  the  fear 
of  the  Lord,  and  with  calnmess  and  accuracy,  let  the  members 
deliberate,  consult  and  determine  what  the  word  of  God  de- 
clares concerning  the  matters  in  controversy,  and  afterwards 
let  them  by  common  consent  promulge  and  declare  the  result 
to  the  Churches. 

The  Chief  Magistrates,  who  profess  the  Christian  religion, 
will  summon  and  convene  this  Synod,  in  virtue  of  the  Supreme 
official  authority  with  which  they  are  divinely  invested,  and 
according  to  the  practice  that  formerly  prevailed  in  the  Jewish 
Church,  and  that  was  afterwards  adopted  by  the  Christian 
Church  and  continued  nearly  to  the  nine  hundredth  3^ear  after 
the  birth  of  Christ,  until  the  Eoman  Pontiff  began  through 
tyranny  to  arrogate  this  authority  to  himself.  Such  an  ar- 
rangement is  required  by  the  public  weal,  which  is  never 
committed  with  greater  safety  to  the  custody  of  any  one  than 
to  his  whose  private  advantage  is  entirely  unconnected,  with 
the  issue. 

But  men  endued  with  wisdom  will  be  summoned  to  this 
Synod,  and  will  be  admitted  into  it — men  who  are  well  quali- 
fied for  a  seat  in  it  by  the  sanctity  of  their  lives,  and  their 
general  experience — men  burning  with  zeal  for  God  and  for 
the  salvation  of  their  mankind,  and  inflamed  with  the  love  of 
truth  and  peace.  Into  such  a  choice  assembly  all  those  per- 
sons will  be  admitted  who  are  acknowledged  for  any  probable 
reason  to  possess  the  Spirit  of  Christ,  the  Spirit  of  disceniment 
between  truili  and  falt^ehood,  between  good  and  evil,  and  those 
who  promise  to  abide  by  the  Scriptures,  that  have  been  inspired 
by  the  same  Holy  Spirit.     Not  only  will  ecclesiastics  be  ad- 


184  JAMES    AEMINIUS. 

mitted,  but  also  laymen,  whether  they  be  entitled  to  any 
superiority  on  account  of  the  dignity  of  the  office  which  they 
sustain,  or  whether  they  be  persons  in  private  stations.  IS^ot 
only  will  the  representatives  of  one  party,  or  of  some  parties, 
be  admitted,  but  deputies  from  all  the  parties  that  disagree, 
whether  they  have  been  defenders  of  the  conflicting  opinions 
that  are  at  issue,  or  whether  they  have  never  publicly  explained 
their  own  sentiments  either  in  discourse  or  by  writing.  But 
it  is  of  the  utmost  consequence,  that  this  sentence  should,  after 
the  manner  of  Plato,  be  inscribed  in  letters  of  gold  on  the 
porch  of  the  building  in  which  this  sacred  meeting  holds  its 
sittings  :     "  Let  no  one  that  is  not  desikous  of  pkomoting 

THE    interests    OF    TRUTH    AND    PEACE,    ENTER    THIS    HALLOWED 

DOME !"  It  is  my  sincere  and  earnest  wish,  that  God  would 
"  place  his  angel  with  a  flaming  two-edged  sword  at  the  en- 
trance of  this  paradise,"  in  which  divine  truth  and  the  lovely 
CONCORD  of  the  Church  will  be  the  subjects  of  discussion  ;  and 
that  he  would  by  his  Angel  drive  away  all  those  who  might 
be  animated  with  a  spirit  averse  to  truth  and  concord,  while 
the  sacred  guardian  repeats,  in  tones  terrific  and  a  voice  of 
thunder,  the  warning  words  used  by  the  followers  of  Pytha- 
goras and  Orpheus  preparatory  to  the  commencement  of  their 
sacred  rites : 

Far,  far  from  hence,  ye  maltitude  profane ! 

The  situation  and  other  circumstances  of  the  town  or  city 
appointed  for  holding  such  a  Council,  must  not  be  neglected. 
It  should  be  so  accommodated  to  the  convenience  of  those  who 
have  to  assemble  in  it,  that  neither  the  difficulty  of  approach- 
ing it,  nor  the  length  of  the  journey  to  it,  should  operate  as  a 
hindrance  on  any  of  the  members  deputed.  It  should  be  a 
place  free  from  danger  and  violence,  and  secured  against  all 
surprise  and  ambuscades,  in  order  that  those  who  are  sum- 
moned may  come  to  it,  remain  in  it,  and  return  to  their  homes, 
in  perfect  safety.  To  secure  these  benefits,  it  will  be  neces- 
sary for  a  public  pledge  to  be  given  to  all  the  members  and 
solemnly  observed. 

In  this  council  the  subjects  of  discussion  will  not  be,  the 


RECONOELINO   EELIQI0U8   DISSENSIONS.  185 

jurisdiction,  honors,  and  rights  of  precedence  on  the  part  of 
princes,  the  wealth,  power  and  privileges  of  Bishops,  the 
commencement  of  war  against  the  Turks,  or  any  other  politi- 
cal mattei-s.  But  its  discussions  will  relate  solely  to  those 
things  which  pertain  to  Eeligion :  Of  this  description  are  the 
doctrines  which  concern  faith  and  manners,  and  ecclesiastical 
order.  (1.)  In  these  doctnnes^  there  are  two  objects  worthy  of 
consideration,  which  are  indeed  of  the  greatest  consequence  : 
(i.)  Thei?' truth,  and  (ii.)  The  degree  of  necessity  which  exists 
far  knowing,  helieviyig  and  practising  them.  (2.)  As  to  Ec- 
clesiastical order,  because  a  good  part  of  it  is  positive  and  only 
requires  to  be  accommodated  to  persons,  places  and  seasons, 
it  will  be  easily  despatched. 

The  end  ot  such  a  holy  convention  will  be  the  illustration, 
preservation,  and  propagation  of  the  truth ;  the  extirpation  of 
existing  erroi*s,  and  the  concord  of  the  Church.  The  conse- 
quence of  all  which,  will  be  the  glory  of  God  and  the  eternal 
salvation  of  men. 

The  presidency  of  that  assembly  belongs  to  him  alone 
who  is  the  Head  and  the  Husband  of  the  Church,  to  Christ 
by  his  Iloly  Spirit.  For  he  has  promised  to  be  present  in  a 
company  that  may  consist  only  of  two  or  three  individuals 
gathered  together  in  his  name:  Ilis  assistmce,  therefore,  will 
be  earnestly  implored  at  the  beginning  and  end  of  each  of  their 
sessions.  But  for  the  sake  of  order,  moderation,  and  good 
government,  and  to  avoid  confusion,  it  will  be  necessary  to 
have  presidents  subordinate  to  Christ  Jesus.  It  is  my  sincere 
wish  that  the  magistrates  would  themselves  undertake  that 
office  in  the  Council ;  and  this  might  be  obtained  from  them 
as  a  favor.  But  in  case  of  their  reluctance,  either  some  mem- 
bers deputed  from  their  body,  or  some  persons  chosen  by  the 
whole  Synod,  ought  to  act  in  that  capacity.  The  duties  of 
these  Presidents  will  consist  in  convening  the  assembly,  pro- 
posing the  subjects  of  deliberation,  putting  questions  to  the 
vote,  collecting  the  suffrages  of  each  member  by  means  of 
accredited  secretaries,  and  in  directing  the  whole  of  the  pro- 
ceedings. The  course  of  action  to  be  adopted  in  the  Synod 
itself,  is  this ;  (1.)  a  regular  and  accm-ate  debate  on  the  mat- 


186  JAMES   AEMINIUS. 

ters  in  controversy,  (2.)  mature  consultation  concerning  them, 
and  (3.)  complete  liberty  for  every  one  to  declare  his  opinion. 
The  rule  to  be  observed  in  all  these  transactions  is  the  Word 
OF  God,  recorded  in  the  books  of  the  Old  and  New  Testament, 
The  power  and  influence  which  the  most  ancient  Councils 
ascribed  to  this  sacred  rule,  were  pointed  out  by  the  significant 
action  of  placing  a  copy  of  the  Gospels  in  the  first  and  most 
honorable  seat  in  the  assembly.  On  this  point  the  parties 
between  whom  the  diflerence  subsists,  should  be  mutually 
agreed.  (1.)  The  debates  will  not  be  conducted  according  to 
the  niles  of  JRhetoric,  but  according  to  Dialectics.  But  a  log- 
ical and  concise  mode  of  reasoning  will  be  employed;  and  all 
precipitancy  of  speech  and  extempore  effusions  will  be  avoid- 
ed. To  each  of  the  parties  such  an  equal  space  of  time  will 
be  allowed  as  may  appear  necessary  for  due  meditation  :  and, 
to  avoid  many  inconveniences  and  absurdities,  every  speech 
intended  for  delivery  will  be  comprised  in  writing,  and  will 
be  recited  from  the  manuscript.  No  one  shall  be  permitted  to 
interrupt  or  to  close  a  disputation,  unless,  in  the  opinion  of 
the  whole  assembly,  it  appear  that  sufficient  reasons  have  been 
advanced  to  satisfy  the  subject  under  discussion.  (2.)  When 
a  disputation  is  finished,  a  grave  and  mature  deliberation  will 
be  instituted  both  concerning  the  controversies  themselves  and 
the  arguments  employed  by  both  sides  ;  that,  the  limits  of  the 
matter  under  dispute  being  laid  down  with  great  strictness, 
and  the  amplitude  of  debate  being  contracted  into  a  very  nar- 
row compass,  the  question  on  which  the  assembly  has  to  de- 
cide and  pronounce  may  be  perceived  as  at  one  glance  with 
complete  distinctness.  (3.)  To  these  will  succeed,  in  the  prop- 
er course,  a  free  declaration  of  opinion — a  right,  the  benefit 
of  which  will  belong  equally  to  all  that  are  convened  of  each 
party,  without  excluding  from  it  any  of  those  who,  though  not 
invited,  may  have  voluntarily  come  to  the  town  or  city  in 
which  the  Synod  is  convened,  and  who  may  have  been  admit- 
ted into  it  by  the  consent  of  the  members. 

And  since  nothing  to  the  present  period  has  proved  to  be 
a  greater  hindrance  to  the  investigation  of  truth  or  to  the  con- 
clusion of  an  agreement,  than  this  circumstance — that  those 


EECONCILmO   EELI0I0U8   DISSENSIONS.  187 

who  liave  been  convened  were  so  restricted  and  confined  to 
received  opinions  as  to  bring  from  home  with  them  tlie  decla- 
ration which  tliey  were  to  make  on  every  subject  in  the  Synod : 
it  is,  therefore,  necessary  that  all  tlie  members  assembled, 
should,  i)rior  to  the  commencement  of  any  proceedings,  take  a 
solemn  oath,  not  to  indulge  in  prevarication  or  calunmy.  l>y 
this  oath  they  ought  to  promise  that  every  thing  shall  be 
transacted  in  the  fear  of  the  Lord,  and  according  to  a  good 
conscience ;  the  latter  of  which  consists,  in  not  asserting  that 
which  they  consider  to  be  false,  in  not  concealing  that  which 
they  think  to  be  the  truth,  (how  much  soever  such  truth  may 
be  opposed  to  them  and  their  party,)  and  in  not  pressing  up- 
on othere  for  absolute  certainties  those  points  which  seem, 
even  to  themselves,  to  be  doubtful.  By  this  oath  they  should 
also  promise  that  every  thing  shall  be  conducted  according  to 
the  rule  of  the  word  of  God,  without  favor  or  aftection,  and 
without  any  partiality  or  respect  of  persons;  that  the  whole 
of  their  attention  in  that  assembly  shall  be  solely  directed  to 
promote  an  enquiry  after  truth  and  to  consolidate  Christian 
concord  ;  and  that  they  will  acquiesce  in  the  sentence  of  the 
Synod  on  all  those  things  of  which  they  shall  be  convinced  by 
the  word  of  God.  On  which  account  let  them  be  absolved 
from  all  other  oaths,  either  immediately  or  indirectly  contrary 
to  this,  by  which  they  have  been  bound  either  to  Churches 
and  their  confessions,  or  to  schools  and  their  masters,  or  even 
to  princes  themselves,  with  an  exception  in  favor  of  the  right 
and  jurisdiction  which  the  latter  have  over  their  subjects. 
Constituted  after  this  manner,  such  a  Synod  will  truly  be  a 
free  assembly,  most  suitable  and  appropriate  for  the  investi- 
gation of  truth  and  the  establishment  of  concord.  This  is  an 
opinion  which  is  countenanced  by  St.  Augustine,  who,  expos- 
tulating with  the  Manichees,  in  continuation  of  the  passage 
which  we  have  just  quoted,  proceeds  thus :  "  But  that  you 
may  beecome  milder  and  may  be  the  more  easily  pacified,  O 
]^[anicheans,  and  that  you  may  no  longer  place  yourselves  in 
'opposition  to  me,  with  a  mind  full  of  hostility  which  is  most 
pernicious  to  yourselves,  it  is  my  duty  to  request  of  you,  (who- 
ever he  may  bo  that  shall  judge  betwixt  us,)  that  all  arrogance 


188  JAMES    AEMINTU8. 

be  laid  aside  by  both  parties  ;  and  that  none  of  us  say,  that 
he  has  discovered  the  truth.  But  rather  let  us  seek  it,  as 
though  it  were  unknown  to  each  of  us.  For  thus  it  will  be 
possible  for  each  of  us  to  be  engaged  in  a  diligent  and  amicable 
search  for  it,  if  we  have  not  by  a  premature  and  rash  pre- 
sumption believed  that  it  is  an  object  which  we  had  previously 
discovered,  and  with  which  we  are  well  acquainted." 

From  a  Synod  thus  constructed  and  managed,  those  who 
rely  on  the  promise  of  God  may  expect  most  abundant  profit 
and  the  greatest  advantages.  For,  though  Christ  be  provoked 
to  anger  by  our  manifold  trespasses  and  offences,  yet  the 
thought  must  not  be  once  indulged,  that  his  church  will  be 
neglected  by  him  ;  or,  when  his  faithful  servants  and  teacha- 
ble disciples  are,  with  simplicity  of  heart,  engaged  in  a  search 
after  truth  and  peace,  and  are  devoutly  imploring  the  grace 
of  his  Holy  Spirit,  that  He  will  on  any  account  suffer  them  to 
fall  into  such  errors  as  are  opposed  to  truths  accounted  funda- 
mental, and  to  persevere  in  them  when  their  tendency  is  thus 
injm-ious.  From  the  decisions  of  a  Synod  that  is  influenced 
by  such  expectations,  unanimity  and  agreement  will  be  obtain- 
ed on  all  the  doctrines,  or  at  least  on  the  principal  part  of 
them,  and  especially  on  those  which  are  supported  by  clear 
testimonies  from  the  Scriptures. 

But  if  it  should  happen,  that  a  mutual  consent  and  agree- 
ment cannot  be  obtained  on  some  articles,  then,  it  appears  to 
me,  one  of  these  two  courses  must  be  pursued.  Fikst.  It  must 
become  a  matter  of  deep  consideration,  whether  a  fraternal 
concord  in  Christ,  cannot  exist  between  the  two  parties,  and 
whether  one  cannot  acknowledge  the  other  for  partakers  of 
the  same  faith  and  fellow-heirs  of  the  same  salvation,  although 
they  may  both  hold  different  sentiments  concerning  the  natm'e 
of  faith  and  the  manner  of  salvation.  If  either  party  refuse  to 
extend  to  the  other  the  right  hand  of  fellowship,  the  party  so 
offending  shall,  by  the  unanimous  declaration  of  all  the  mem- 
bers, be  commanded  to  prove  from  plain  and  obvious  passages 
of  scripture,  that  the  importance  atached  to  the  controverted 
articles  is  so  great  as  not  to  permit  those  who  dissent  from 
them  to  be  one  in  Clirist  Jesus.     Secondly.    After  having 


RECONCILTNO    RELIGIOUS   DISSENSIONS.  189 

made  every  effort  toward  producing  a  cliristian  and  fraternal 
union,  if  they  find  tliat  this  cannot  be  effected,  in  such  a  state 
of  atiaii-s  the  second  plan  must  be  adopted,  wliicli  indeed  the 
conscience  of  no  man  can  under  any  pretext  refuse.  Tlie  right 
band  of  friendship  should  be  extended  by  both  parties,  and  all 
of  them  should  enter  into  a  solemn  engagement,  by  which 
they  should  bind  themselves,  as  by  oathj  and  under  the  most 
sacred  obligations,  to  abstain  in  future  from  all  bitterness,  evil 
speaking,  and  railing ;  to  preach  with  gentleness  and  modera- 
tion, to  the  people  entrusted  to  their  care,  that  truth  which 
they  deem  necessary ;  and  to  confute  those  falsities  which  they 
consider  to  be  inimical  to  salvation  and  injurious  to  the  glory 
of  God ;  and,  while  engaged  in  such  a  confutation  of  error, 
(however  great  their  earnestness  may  be,)  to  let  their  zeal  be 
under  the  direction  of  knowledge  and  attempered  with  kind- 
ness. On  him  who  shall  resolve  to  adopt  a  course  of  conduct 
different  to  this,  let  the  imprecations  of  an  incensed  God  and 
his  Christ  be  invoked,  and  let  the  magistrates  not  only  threat- 
en liim  with  deserved  punishment,  but  let  it  be  actually  in- 
flicted. 

But  the  Synod  will  not  assume  to  itself  the  authority  of  ob- 
truding upon  others,  by  force,  those  resolutions  which  may 
have  been  passed  by  unanimous  consent.  For  this  reflection 
should  always  suggest  itself,  "  Though  this  Synod  appears  to 
have  done  all  things  conscientiously,  it  is  possible,  that,  alter 
all,  it  has  committed  an  error  in  judgment.  Such  a  diffidence 
and  moderation  of  mind  will  possess  greater  power,  and  will 
have  more  influence,  than  any  immoderate  or  excessive  rigor 
can  have,  on  the  consciences  both  of  the  contumacious  dissi- 
dents, and  of  the  whole  body  of  the  faithful ;  because,  accord- 
ing to  Lactantius,  "  To  recommend  faith  to  others,  we  must 
make  it  the  subject  of  persuasion,  and  not  of  compulsion." 
Tertullian  also  says,  "  Nothing  is  less  a  religious  business  than 
to  employ  coercion  about  religion."  For  these  disturbers  will 
either  then  (1.)  desist  from  creating  further  trouble  to  the 
Church  by  the  frequent,  unreasonable  and  outrageous  inculca- 
tion of  their  opinions,  w^liich,  with  all  their  powers  of  persua- 
sion, they  were  not  able  to  prevail  with  such  a  numerous  aa- 


190  JAMES   AKMINKTS. 

sembly  of  impartial  and  moderate  men  to  adopt.  Or,  (2.)  be- 
ing exposed  to  the  just  indignation  of  all  these  individuals, 
they  will  scarcely  find  a  person  willing  to  lend  an  ear  to  teach- 
ers of  such  a  refractory  and  obstinate  disposition.  If  this 
should  not  prove  to  be  the  result,  then  it  must  be  concluded 
that  there  are  no  remedies  calculated  to  remove  all  evils  ;  but 
those  must  be  employed  which  have  in  them  the  least  peril. 
The  mild  and  affectionate  expostulation  of  Christ  our  Savior, 
must  also  live  in  our  recollections.  He  addressed  his  disci- 
ples and  said,  "  Will  ye  also  go  away  ?"  (John  vi,  67.)  We 
must  use  the  same  interrogation ;  and  must  rest  at  that  point 
and  cease  from  all  ulterior  measures. 

My  very  famous,  most  polite  and  courteous  hearers,  these 
are  the  remarks  which  have  been  impressed  on  my  mind,  and 
which  I  have  accounted  it  my  duty  at  this  time  to  declare  con- 
cerning the  reconciliation  of  religious  differences.  The  short 
time  usually  allotted  to  the  delivery  of  an  address  on  this  oc- 
casion, and  the  defects  of  my  own  genius,  have  prevented  me 
from  treating  this  subject  according  to  its  dignity  and  ampli- 
tude. 

May  the  God  of  truth  and  peace  inspire  the  hearts  of  the 
magistrates,  the  people  and  the  ministers  of  religion,  with  an 
ardent  desire  for  truth  and  peace.  May  He  exhibit  before 
their  eyes,  in  all  its  naked  deformity,  the  execrable  and  pollu- 
ting nature  of  dissension  concerning  religion  ;  and  may  He 
affect  their  hearts  with  a  serious  sense  of  those  evils  whi  h 
fl.ow  so  copiously  from  it;  that  they  may  unite  all  their  pray- 
ers, counsels,  endeavors,  and  desires,  and  may  direct  them  to 
one  point,  the  removal  of  the  causes  of  such  a  great  evil,  the 
adoption  of  a  mild  and  sanatory  process,  and  the  applica- 
tion of  gentle  remedies  for  healing  this  dissension,  which  are 
the  only  description  of  medicines  of  which  the  very  weak  and 
sickly  condition  of  the  body  of  the  Church,  and  the  nature  of 
the  malady,  will  admit.  "  The  God  of  peace,"  who  dignifies 
"  the  peace  makers"  alone  with  the  ample  title  of  "  children," 
(Matt.  V,  9,)  has  called  us  to  the  practice  of  peace.  Christ, 
"  the  Prince  of  peace,"  who  by  his  precious  blood,  procured 
peace  for  us,  has  bequeated  and  recommended  it  to  us  with  a 


EECONCILmO   KELIOIOU8   DISSENSIONS.  101 

fraternal  affection.  (Jolni  xiv,  27.)  It  lias  also  been  sealed 
to  us  by  the  Holy  Spirit,  who  is  the  bond  of  peace,  and  who 
has  united  all  of  us  in  one  body  by  the  closest  ties  of  the  new 
covenant.     (Ephes.  iv,  3.) 

Let  us  be  ashamed  of  contaminating  such  a  splendid  title  as 
this  by  our  petty  contentions  ;  let  it  rather  be  to  us  an  object  of 
pursuit,  since  God  has  called  us  to  such  a  course.  Let  us  not 
suffer  that  which  has  been  purchased  at  such  a  great  price  to 
be  consumed,  and  wasted  away  in  the  midst  of  our  disputes 
and  dissensions ;  but  let  us  embrace  it,  because  our  Lord 
Christ  has  iriveu  it  the  sanction  of  his  recommendation.  Let 
us  not  permit  a  covenant  of  such  great  sanctity  to  be  made 
void  by  our  factious  divisions ;  but,  since  it  is  sealed  to  us  by 
the  Holy  Spirit,  let  us  attend  to  all  its  requisitions  and  pre- 
serve the  terms  inviolate.  Fabius,  the  Roman  ambassador, 
told  the  Carthaginians,  "  that  he  carried  to  them  in  his  bosom 
both  WAR  and  peace,  that  they  might  choose  either  of  them 
that  was  the  object  of  their  preference."  Depending  not  on 
my  own  strength,  but  on  the  goodness  of  God,  the  promises  of 
Christ,  and  on  the  gentle  attestations  of  the  Holy  Spirit,  I 
venture  to  imitate  his  expressions,  (full  of  confidence  although 
they  be,)  and  to  say,  "  Only  let  us  choose  peace  and  God  will 
perfect  it  fur  us."  Then  will  the  happy  period  arrive  when 
with  gladness  we  shall  hear  the  voices  of  brethren  mutually 
exhorting  each  other,  and  saying,  "  Let  us  go  into  the  house 
of  the  Lord,"  that  he  may  explain  to  us  his  will ;  that  "  our 
feet  may  joyfully  stand  within  the  gates  of  Jerusalem  ;"  that 
in  an  ecstacy  of  delight  we  may  contemplate  the  Church  of 
Christ,"  as  a  city  that  is  compact  together,  whither  the  tribes 
go  up,  the  tribes  of  the  Lord,  unto  the  testimony  of  Israel  to 
give  thanks  unto  the  name  of  the  Lord :"  that  with  thanks- 
giving we  may  admire  "  the  thrones  of  judgment  which  are 
set  there,  the  thrones  of  the  house  of  David,"  the  thrones  of 
men  of  veracity,  of  princes  who  in  imitation  of  David's  example 
are  peace  makers,  and  of  magistrates  who  conform  themselves 
to  the  similitude  of  the  man  after  God's  own  heart.  Thus 
shall  we  enjoy  the  felicity  to  accost  each  other  in  cheerful  con- 
verse, and  by  way  of  encom'agement  sweetly  to  whisper  in  the 


^ 


192  JAMES  AHMmnjs. 

ears  of  each  other,  "  pray  for  the  peace  of  the  Church  Uni- 
versal," and  in  our  mutual  prayers  let  us  invoke  "  prosperity 
on  them  that  love  her  ;"  that  with  unanimous  voice,  from  the 
inmost  recesses  of  our  hearts,  we  may  consecrate  to  her  these 
votive  intercessions  and  promises.  "Peace  be  within  thy 
walls,  and  prosperity  within  thy  palaces  :  for  our  brethren  and 
companions'  sakes,  we  will  now  say,  peace  be  within  thee  ! 
Because  of  the  house  of  the  Lord  our  God  we  will  seek  thy 
good."  (Psalm  cxxii.)  Thus  at  length  shall  it  come  to  pass, 
that,  being  anointed  with  spiritual  delights  we  shall  sing  to- 
gether in  jubilant  strains,  that  most  pleasant  Song  of  Degrees, 
"  Behold  how  good  and  how  pleasant  it  is  for  brethren  to 
dwell  together  in  unity,"  &c.  And,  from  a  sight  of  the  or- 
derly walk  and  j^eaceable  conduct  of  the  faithful  in  the  house 
of  God,  filled  with  the  hopes  of  consummating  these  acts  of 
pacification  in  heaven,  we  may  conclude  in  these  words  of  the 
Apostle,  "  And  as  many  as  walk  according  to  this  rule,  peace 
be  on  them,  and  mercy  upon  the  Israel  of  God."  (Gal.  vi, 
16.)  Mercy,  therefore,  and  peace,  be  upon  the  Israel  of  God. 
I  have  concluded. 


A  DECLARATION 


SENTIMENTS  OF  ARMINIUS, 


PREDESTINATION,  DIVINE  PROVIDENCE,  THE  FEEEDOM  OF  THE  WILL,  THE 
GItACE  OF  GOD,  THE  DIVINITY  OF  THE  SON  OF  GOD,  AND  THE  JUSTI- 
FICATION OF  MAN  BEFOBE  GOD. 

Delivered  before  the  States  of  Holland,  at  the  Hague,  on  the  thirtieth  of  October, 
1608.  The  circumstances  which  led  to  it,  are  briefly  related  by  Arminiusin  his 
introductory  remarks.  It  was  originally  pronounced  in  Dutch,  and  was  after- 
wards translated  into  Latin,  but  not  by  Arminius,  as  is  evident  from  the  style. 


To  THE  NOBLE  AND  MOST  POTENT  THE  STATES  OF  HOLLANTD  AND 
WEST  FRIEZLAND,  MY  SUPREME  GOVERNORS,  MY  MOST  NOBLE, 
POTENT,  WISE  AND  PRUDENT  LoRDS  : 

After  the  Conference  wliicli,  by  the  command  of  your 
mightinesses,  was  convened  here  at  the  Hague,  between 
Gomarus  and  myself,  had  been  held  in  the  presence  of  four 
ministers  and  imder  the  superintendence  of  their  Lordships 
the  Counsellors  of  the  Supreme  Court,  the  result  of  that 
meeting  was  reported  to  your  highnesses.  Some  allusion  hav- 
ing been  made  in  that  report  to  the  nature  and  importance 
of  the  controversy  between  us,  it  soon  afterwards  seemed  good 
to  your  highnesses  to  cite  each  of  us,  with  those  four  ministers, 
to  appear  openly  before  you  in  your  honorable  assembly,  and 
in  that  public  manner  to  intimate  to  all  of  us  whatever  you 
then  judged  to  be  expedient.    Aft^r  we  had  appeared  beibre 

13  VOL.  I. 


194  JAMES   AEMTNIUS. 

your  mightinesses,  Gomarus  affirmed,  "  that  the  controversy 
between  him  and  me,  was  of  such  immense  importance,  that, 
with  the  opinions  which  I  professed,  he  durst  not  appear  in 
the  presence  of  his  Maker."  He  likewise  asserted,  "  that, 
unless  some  mode  of  prevention  were  promptly  devised,  the 
consequence  would  be,  that  the  various  Provinces,  Churches, 
and  cities  of  our  native  land,  and  even  the  citizens  themselves, 
would  be  placed  in  a  state  of  mutual  enmity  and  variance, 
and  would  rise  up  in  arms  against  each  other."  To  all  those 
allegations  I  then  made  no  reply,  except  "  that  I  certainly  was 
not  conscious  of  entertaining  any  such  atrocious  sentiments  in 
Religion,  as  those  of  which  he  had  spoken  ;  and  I  confidently 
expressed  a  hope,  that  I  should  never  afford  either  cause  or 
occasion  for  schism  and  separation,  in  the  Church  of  God  or 
in  our  common  country."  In  confirmation  of  which,  I  added, 
"  that  I  was  prepared  to  make  an  ojien  and  honajlcle  declara- 
tion of  all  my  sentiments,  views,  and  designs  on  every  subject 
connected  with  Religion,  whenever  I  might  receive  a  summons 
to  appear  before  this  august  assembly,  and  even  prior  to  my 
retiring  at  that  time  from  your  presence."  Your  highnesses 
having  since  deliberated  upon  the  proposal  and  offer  which  I 
then  made,  deem  it  proper  now  to  summon  me  before  you, 
for  the  purpose  of  redeeming,  in  this  hall,  the  pledge  which  I 
had  previously  given.  To  fulfill  that  promise,  I  now  appear 
in  this  place,  and  will  with  all  due  fidelity  discharge  my  duty, 
whatever  it  be  that  is  demanded  of  me  in  relation  to  this 
affair. 

Yet  since  a  sinister  report,  has  for  a  long  time  been  indus- 
triously and  extensively  circulated  about  me,  not  only  among 
my  own  countrymen  but  also  among  foreigners,  in  which 
report  I  am  represented  to  have  hitherto  refused,  after  frequent 
solicitations,  to  make  an  open  profession  of  my  sentiments  on 
the  matter  of  Religion  and  my  designs  concerning  it ;  and 
since  this  unfounded  rumor  has  already  operated  most  injuri- 
ously against  me,  I  importunately  entreat  to  be  favored  with 
your  gracious  permission  to  make  an  ingenuous  and  open 
declaration  of  all  the  circumstances  which  relate  to  this 
business,  before  I  proceed  to  the  discussion  of  other  topics. 


DECLARATION   OF   SENTIMENTS.  195 

J .  Account  of  a  Conference  proposed  to  me,  hut  wldcli  I 

refused. 

On  tlie  30tb  of  June,  in  the  year  1G05,  three  Deputies  of 
the  Synod  of  South  IloUaiid  came  to  me  at  Leydon ;  they 
were  Francis  Lansbergius,  Libertus  Fraxinus,  and  Daniel 
Dolegius  of  pious  memory,  each  of  them  the  minister  of  their 
respective  churches  at  llotterdam,  the  Hague,  and  Delft. 
Two  merabei-s  of  the  Synod  of  North  Holland  accompanied 
tlicm — John  Bogardus,  minister  of  the  Church  at  llaerlem, 
and  James  Kolandus  of  the  Church  at  Amsterdam.  They 
told  me,  "they  had  heard,  that  at  the  regular  meetings  of 
certain  of  their  classes,  in  the  examination  to  which  candidates 
for  holy  ordei-s  must  submit  prior  to  their  admission  into  the 
Christian  ministry,  some  of  the  students  of  the  University  of 
Leyden  had  returned  such  answers  to  the  questions  propounded 
to  them  as  were  of  a  novel  description  and  contrary  to  the 
common  and  received  doctrine  of  the  Churches.  Those  novel- 
ties," it  was  said,  "  the  young  men  affirmed  to  have  been, 
instilled  into  them  while  under  my  tuition."  In  such  a  situa- 
tion of  affairs,  they  desired  me  "to  engage  in  a  friendly  con- 
ference with  them,  by  which  they  might  have  it  in  their  power 
to  perceive  if  there  were  any  truth  in  this  charge,  and  that 
they  might  afterwards  be  the  better  qualified  to  cgnsult  the 
interests  of  the  Church."  To  these  suggestions  I  replied, 
"  that  I  could  by  no  means  approve  of  the  mode  of  proceeding 
wliich  they  recommended  :  For  such  a  course  would  inevita- 
bly subject  me  to  frequent  and  almost  incessant  applications 
for  a  friendly  interview  and  convereation,  if  any  one  thought 
it  needful  to  pester  me  in  that  manner  whenever  a  student 
made  use  of  a  new  or  uncommon  answer,  and  in  excuse  pre- 
tended to  have  learned  it  from  me.  The  following  therefore 
appeared  to  me  a  plan  of  greater  wisdom  and  pnidence  :  As 
otlen  as  a  student  during  his  examination  returned  any  answer, 
which,  according  to  his  affirmation,  had  been  derived  from 
my  instructions,  provided  the  brethren  considered  such  answer 
to  stand  in  opposition  to  the  Confession  and  Catechism  of  the 
Belgic  Churches,  they  should  immediately  confront  that  stu- 


196  JAMES     ARMTNIUS. 

dent  with  me ;  and,  for  the  sake  of  investigating  such  an  affair, 
I  was  ready  to  proceed  at  my  own  expense  to  any  town,  how- 
ever distant,  which  it  might  please  the  Brethren  to  appoint  for 
that  purpose.  The  obvious  consequence  of  this  method  would 
be,  that,  after  it  had  been  resorted  to  a  few  times,  it  would 
cause  it  clearly  and  evidently  to  appear  whether  the  student's 
assertion  were  the  truth  or  only  a  calumny. 

But  when  Francis  Lansbergius,  in  the  name  of  the  rest  of 
his  brethren,  continued  to  urge  and  solicit  a  Conference  I  gave 
it  as  a  further  reason  why  I  could  not  see  the  propriety  of 
entering  into  a  conference  with  them,  that  they  appeared 
before  me  in  the  character  of  Deputies,  who  had  afterwards  to 
render  to  the  Synod  an  account  of  all  their  proceedings  ;  and 
that  I  was  not  therefore  at  liberty  to  accede  to  their  wishes, 
unless,  not  only  with  the  knowledge  and  consent,  but  at  the 
express  command  of  others  who  were  my  superiors,  and  whom 
I  was  equally  with  them  bound  to  obey.  Besides,  it  would 
be  connected  with  no  small  risk  and  danger  to  me,  if,  in  the 
relation  of  the  event  of  our  conference  which  they  might  here- 
after give  to  the  Synod,  I  should  leave  that  relation  entirely 
to  their  faithfulness  and  discretion.  They  had  likewise  no 
cause  for  demanding  any  thing  of  this  kind  from  me,  who  was 
quite  unconscious  of  having  propounded  a  single  doctrine, 
either  at  Leyden  or  Amsterdam,  that  was  contrary  to  the  word 
of  God  or  to  the  Confession  and  Catechism  of  the  Churches  in 
the  Low  Countries.  For  no  such  accusation  had  ever  yet  been 
brought  against  me  by  any  person  ;  and,  I  was  confident,  no 
attempt  would  be  made  to  substantiate  against  me  a  charge  of 
this  description,  if  he  who  preferred  such  a  charge  were  bound 
at  the  same  time  either  to  establish  it  by  proofs,  or,  in  failure 
of  his  proofs,  to  confess  his  uncharitable  offence." 

2.  An  offer  on  my  jpart^  of  a  Conference  with  these  Deputies^ 
which  they  refused. 

I  then  told  these  five  gentlemen,  "  that,  notwithstanding 
all  this,  if  they  would  consent  to  relinquish  the  title  of  Depu- 
ties, and  would  each  in  his  own  private  capacity  enter  into  a 


DECLARATION   OF   SENTIMENTS.  197 

conference  with  me,  I  was  ready  at  tliat  very  moment  to 
engaij^e  in  it."  Tlie  conditions  which  I  proposed  to  be  mutu- 
ally observed  by  us,  were  these :  (i.)  that  they  should  explain 
their  opinions  on  every  single  article  and  then  I  would  explain 
mine ;  (ii.)  they  should  adduce  their  proofs,  and  I  would 
adduce  mine;  and  (iii.)  that  they  should  at  last  attempt  a  refu- 
tation of  my  sentiments  and  reasons,  and  I  would  in  return 
try  to  refute  theii-s.  (iv.)  If  in  this  manner  either  party  could 
afford  complete  satisfaction  to  the  other,  the  result  would  be 
agreeable  :  But,  if  neither  party  could  satisfy  the  other,  then 
no  mention  of  the  subjects  discussed  in  our  private  conference, 
or  of  its  unfavorable  termination,  should  be  made  in  any  place 
or  company  whatever,  until  the  whole  affair  should  be  referred 
to  a  national  Synod," 

But  when  to  this  proposition  they  had  given  a  direct  refusal, 
we  should  have  separated  from  each  other  without  further  dis- 
coui-se,  had  I  not  requested  "  that  they  would  offer  a  confer- 
ence in  the  same  manner  to  Gomaras,  as  well  as  to  Ti'elcatius 
of  pious  memory,  because  it  did  not  appear  to  me,  that  I  had 
given  them  any  cause  for  making  such  a  demand  upon  me, 
rather  than  upon  either  of  my  two  colleagues."  At  the  same 
time  I  enforced  my  concluding  expressions  with  several  argu- 
ments, which  it  would  be  too  tedious  now  to  repeat  in  the 
]U'esence  of  your  mightinesses.  When  I  had  finished,  the 
deputies  replied,  "  that  they  would  comply  with  my  request, 
and  would  wait  on  the  two  other  Professoi-s  of  Divinity  and 
make  them  a  similar  offer :"  And  prior  to  their  departure 
from  Leyden,  they  called  and  assured  me,  that  they  had  in  this 
particuln*  fulfilled  their  promise. 

Tliis,  then,  is  the  first  of  the  many  requests  that  have  been 
preferred  to  me.  It  was  the  cause  of  much  conversation  at 
the  time  when  it  occurred  :  For  many  persons  spoke  about 
it.  Some  of  them  related  it  imperfectly,  and  in  a  manner  very 
different  from  what  were  the  real  circumstances  of  the  whole 
transaction  ;  while  others  suppressed  many  essential  particu- 
lar, and  studiously  concealed  the  counter-proposal  which  I  had 
tendered  to  the  deputies  and  the  strong  reasons  which  I  pro- 
duced in  its  support. 


198  JAMKS    AEMINIUS. 

3.  Another  a/pjplication  is  made  to  me. 

A  few  days  afterwards,  that  is,  on  the  28th  of  July  in  the 
same  year,  1605,  a  request  of  a  similar  cliaracter  was  likewise 
presented  to  me,  in  the  name  of  the  Presbytery  of  the  Chm'ch 
of  Leyden :  but  on  this  condition,  that  if  I  approved  of  it, 
other  persons,  whom  such  a  request  equally  concerned,  should 
also  be  summoned  before  the  same  ecclesiastical  tribunal :  but 
if  this  ofier  did  not  receive  my  approbation,  nothing  further 
should  be  attemjDted.  But  when  I  had  intimated,  that  I  did 
not  clearly  perceive,  how  this  re(]uest  could  possibly  obtain 
approval  from  me,  and  when  I  had  subjoined  my  reasons 
which  were  of  the  same  description  as  those  which  I  had  em- 
ployed on  the  preceding  occasion,  my  answer  was  perfectly 
satisfactory  to  Bronchovius  the  Burgomaster  [of  Leyden]  and 
Merula  of  pious  memory,  both  of  whom  had  come  to  me  in 
the  name  of  that  Church  of  which  they  were  the  Elders,  and 
they  determined  to  abandon  all  ulterior  proceedings  in  that 
business. 

4.  The  request  of  the  Deputies  of  the  Synod  of  South  Hol- 
land to  their  Lordships^  the  visitors  of  the  Universiti/,  and 
the  answer  which  they  received. 

On  the  ninth  of  N^ovember,  in  the  same  year,  1605,  the 
deputies  of  the  Synod  of  South  Holland,  Francis  Lansber- 
gius,  Festus  Hommius,  and  their  associates,  presented  nine 
questions  to  their  Lordships,  the  curators  of  the  University  of 
Leyden ;  these  were  accompanied  with  a  petition,  "  that  the 
Professors  of  Divinity  might  be  commanded  to  answer  them." 
But  the  Curators  replied,  "that  they  could  on  no  account  sanction 
by  their  consent  the  propounding  of  any  questions  to  the  Profes- 
sors of  Divinity  ;  and  if  any  one  supposed  that  something  was 
taught  in  the  University  contrary  to  truth  and  rectitude,  that 
person  had  it  in  his  power  to  refer  the  matter  of  his  complaint 
to  a  National  Synod,  which,  it  was  hoped,  would,  at  the  ear- 
liest o^Dportunity  be  convened,  when  it  would  come  regularly 
under  the  cognizance  of  that  assembly,  and  receive  the  most 


DECLAEATION   OF   SENTIMENTS.  199 

ample  discussion."  When  this  answer  Lad  been  delivered, 
the  Deputies  of  the  Synod  did  not  hesitate  earnestly  to  ask 
it  as  a  particular  favor,  "  that,  by  the  kind  permission  of  their 
Lordships,  they  might  themselves  propose  those  nine  ques- 
tions to  the  Professors  of  Divinity,  and  might,  without  troub- 
ling their  Lordships,  personally  inform  themselves  what  an- 
swer of  his  own  accord,  and  without  reluctance,  each  of  those 
three  divines  would  return."  But,  after  all  their  pleading, 
they  were  unable  to  obtain  the  permission  which  they  so 
strenuously  desired.  The  whole  of  this  unsuccessful  negotia- 
tion was  conducted  in  such  a  clandestine  manner,  and  so 
carefully  concealed  from  me,  that  I  was  totally  ignorant  even 
of  the  an'ival  of  those  reverend  deputies  in  our  city  ;  yet  soon 
after  their  departure,  I  became  acquainted  with  their  mission 
and  its  failure. 

5.   A  fourth  request  of  the  same  Jcind. 

After  this,  a  whole  year  elapsed  before  I  was  again  called 
to  an  account  about  such  matters.  But  I  must  not  omit  to 
mention,  that  in  the  year  1607,  a  short  time  before  the  meet- 
ing of  the  Synod  of  South  Holland  at  Delft,  John  Bernards, 
minister  of  the  church  at  Delft,  Festus  Ilommius,  minister  of 
Leyden,  and  Dibbetius  of  Dort,  were  deputed  by  the  Synod 
to  come  to  me  and  enquire  what  progress  I  had  made  in  the 
refutation  of  the  Anabaptists.  When  I  had  given  them  a 
suitable  reply  concerning  that  aftair,  which  was  the  cause  of 
much  convei-sation  among  us  on  both  sides,  and  when  they 
were  just  on  the  point  of  taking  their  leave,  they  begged  "that 
I  would  not  hesitate  to  reveal  to  them  whatever  views  and 
designs  I  had  formed  on  the  subject  of  religion,  for  the  pur- 
pose of  their  being  communicated  to  the  Synod,  by  the  depu- 
ties, for  the  satisfaction  of  the  brethren,"  But  I  refused  to 
comply  with  their  entreaties,  "  because  the  desired  explanation 
could  not  be  given  either  conveniently  or  to  advantage  ;  and  I 
did  not  know  any  place  in  which  it  was  possible  to  explain 
these  matters  with  greater  propriety,  than  in  the  National  Sy- 
nod ;    which,  according  to  the  resolution  of  their  most  noble 


200  JAMFS  AEMrtrrus. 

and  high  mightinesses,  the  States  General,  was  expected  very 
shortly  to  assemble."  I  promised  "  that  I  would  use  every 
exertion  that  I  might  be  enabled  in  that  assembly  openly  to 
profess  the  whole  of  my  sentiments  ;  and  that  I  would  em- 
ploy none  of  that  alleged  concealment  or  dissimulation  about 
any  thing  of  which  they  might  then  complain."  I  concluded 
by  saying, "  that  if  I  were  to  make  my  profession  before  them 
as  deputies  of  the  Synod  of  South  Holland,  I  could  not  com- 
mit to  their  fidelity  the  relation  of  what  might  transpire,  be- 
cause, in  matters  of  this  description,  every  one  was  the  most 
competent  interpreter  of  his  own  meaning."  After  these  mu- 
tual explanations,  we  parted  from  each  other. 

6.    The  same  request  is  privately  repeated  to  me^  and  my 
answer  to  it. 

In  addition  to  these  different  applications,  I  was  privately 
desired,  by  certain  ministers,  "  not  to  view  it  as  a  hardship  to 
communicate  my  views  and  intentions  to  their  colleagues,  the 
brethren  assembled  in  Synod  :"  while  others  entreated  me  "to 
disclose  my  views  to  them,  that  they  might  have  an  opportu- 
nity of  pondering  and  examining  them  by  themselves,  in  the 
fear  of  the  Lord,"  and  they  gave  me  an  assurance  "that  they 
would  not  divulge  any  portion  of  the  desired  communication." 
To  the  first  of  these  two  classes,  I  gave  in  common  my  usual 
answer,  "  that  they  had  no  reason  for  demanding  such  an  ac- 
count from  me,  rather  than  from  others."  But  to  one  of  these 
ministers,  who  was  not  among  the  last  [of  the  two  kinds  of 
applicants,]  I  proposed  a  conference  at  three  different  times, 
concerning  all  the  articles  of  our  religion ;  in  which  we  might 
consider  and  devise  the  best  means  that  could  possibly  be 
adopted  for  establishing  the  truth  on  the  most  solid  foundation, 
and  for  completely  refuting  every  species  of  falsehood.  It  was 
also  a  part  of  my  offer  that  such  conference  should  be  held  in 
the  presence  of  certain  of  the  principal  men  of  our  country ; 
but  he  did  not  accept  of  this  condition.  To  the  rest  of  the 
enquirers,  I  returned  various  answers ;  in  some  of  which  I 
plainly  denied  what  they  requested  of  me,  and  in  others,  I 


DECLARATION   OF   SENTIMENTS.  201 

made  some  disclosures  to  the  enquirers.  My  sole  rule  in  ma- 
king such  a  distinction,  was,  the  more  intimate  or  distant  de- 
gree of  acquaintance  which  I  had  with  the  parties.  In  the 
mean  time  it  fre({uently  happened,  that,  a  short  time  after  I 
had  thus  revealed  any  tiling  in  confidence  to  an  individual,  it 
was  slanderously  related  to  others — -how  seriously  soever  he 
might  have  asserted  in  my  presence,  that  what  I  had  then  im- 
parted to  him  was,  according  to  his  judgment,  agreeable  to 
the  truth,  and  although  he  had  solemnly  pledged  his  honor 
that  he  would  on  no  account  divulge  it. 

7.   What  occurred  relative  to  the  same  svhject  in  the  Prepara- 
tory Convention. 

To  these  it  is  also  necessary  to  add  a  report  which  has  been 
spread  abroad  by  means  of  letters,  not  only  within  these  prov- 
inces, but  far  beyond  their  confines  :  It  is,  "  that,  in  the  Pre- 
paratory Convention  which  was  held  at  the  Hague,  in  the 
month  of  June,  1607,  by  a  company  of  the  brethren  who  were 
convened  by  a  summons  from  their  high  mightinesses,  the 
States  General,  after  I  had  been  asked  in  a  manner  the  most 
friendly  to  consent  to  a  disclosure,  before  the  brethren  then 
present,  of  my  views  on  the  subject  of  the  Christian  faith,  I 
refused ;  and  although  they  promised  to  endeavor,  as  far  as  it 
was  possible,  to  give  me  satisfaction,  I  still  declined  to  com- 
ply with  their  wishes."  But  since  I  find  by  experience  that 
this  distorted  version  of  the  matter  has  procured  for  me  not  a 
few  proofs  of  hatred  and  ill  will  from  many  persons  who  think 
that  far  more  honorable  deference  ought  to  have  been  evinced 
by  me  towards  that  assembly,  which  was  a  convention  of  di- 
vines from  each  of  the  United  Provinces.  I  perceive  a  ne- 
cessity is  thus  imposed  upon  me  to  commence  at  the  very 
origin  of  this  transaction,  when  I  am  about  to  relate  the  man- 
ner in  which  it  occuiTed  : 

Before  my  departure  from  Leyden  for  the  convention  at  the 
Hague  which  has  just  been  mentioned,  five  articles  were  put 
into  my  hands,  said  to  have  been  transmitted  to  some  of  the 
provinces,  to  have  been  perased  by  certain  ministei-s  and  ec- 


202  JAMES    AEMINIUS. 

clesiastical  assemblies,  and  considered  by  them  as  documents 
which  embraced  my  sentiments  on  several  points  of  religion. 
Those  points  of  which  they  pretended  to  exhibit  a  correct  de- 
lineation, were  Predestination,  the  Fall  ot  Adam,  Free-will, 
Original  Sin,  and  the  Eternal  Salvation  of  Infants.  When  I 
had  read  the  whole  of  them,  I  thought  that  I  plainly  perceiv- 
ed, from  the  style  in  which  they  were  written,  who  was  the 
author  of  them  ;  and  as  he  was  then  present,  (being  one  of 
the  number  summoned  on  that  occasion,)  I  accosted  him  on 
this  subject,  and  embraced  that  opportunity  freely  to  intimate 
to  him  that  I  had  good  reasons  for  believing  those  articles  to 
have  been  cf  his  composition.  He  did  not  make  any  attempt 
to  deny  the  correctness  of  this  supposition,  and  replied,  "that 
they  had  not  been  distributed  precisely  as  my  articles^  but  as 
those  on  which  the  students  at  Ley  den  had  held  disputations. '''' 
In  answer  to  this  remark,  I  told  him,  "  Of  one  thing  he  must 
be  very  conscious,  that,  by  the  mere  act  of  giving  circulation 
to  such  a  document,  he  could  not  avoid  creating  a  grievous 
and  immediate  prejudice  against  my  innocence,  and  that  the 
same  articles  would  soon  be  ascribed  to  me,  as  if  they  had 
been  my  composition :  when,  in  reality,"  as  I  then  openly  af- 
firmed, "  they  had  neither  proceeded  from  me,  nor  accorded 
with  my  sentiments,  and,  as  well  as  I  could  form  a  judgment 
they  appeared  to  me  to  be  at  variance  with  the  word  of  God." 
After  he  and  I  had  thus  discoursed  together  in  the  pres- 
ence of  only  two  other  persons,  I  deemed  it  advisable  to  make 
some  mention  of  this  affair  in  the  Convention  itself,  at  which 
certain  persons  attended  who  had  read  those  very  articles, 
and  who  had,  according  to  their  own  confession,  accounted 
them  as  mine.  This  plan  I  accordingly  pursued ;  and  just 
as  the  Convention  was  on  the  point  of  being  dissolved,  and 
after  the  account  of  our  proceedings  had  been  signed,  and 
some  individuals  had  received  instructions  to  give  their  high 
mightinesses  the  States  General  a  statement  of  om*  transac- 
tions, I  requested  the  brethren  "  not  to  consider  it  an  incon- 
venience to  remain  a  short  time  together,  for  I  had  something 
which  I  was  desirous  to  communicate."  They  assented  to  this 
proposal,  and  I  told  them  "  that  I  had  received  the  Five  Arti- 


DECLARATION    OF   SENTIMENTS.  203 

cles  whicli  I  lield  in  my  hand  and  the  tenor  of  which  I  briefly 
road  to  them  ;  tliat  I  discovered  they  had  been  transmitted  by 
a  member  of  that  convention,  into  different  provinces  ;  that  I 
was  positive  concerning  their  distribution  in  Zealand  and  the 
diocese  t»f  Utrecht ;  and  that  they  had  been  read  by  some  min- 
isters in  their  pubhc meetings,  and  were  considered  to  be  docu- 
ments whicli  comprehended  my  sentiments."  Yet,  notwith- 
standing, I  protested  to  the  whole  of  that  assembly,  with  a 
good  conscience,  and  as  in  the  presence  of  God,  "  that  those 
articles  were  not  mine,  and  did  not  contain  my  sentiments." 
Twice  I  repeated  this  solemn  asseveration,  and  besought  the 
brethren  "  not  so  readily  to  attach  credit  to  reports  that  were 
circulated  concerning  me,  nor  so  easily  to  listen  to  any  thing 
that  was  represented  as  proceeding  from  me  or  that  had  been 
rumored  abroad  to  my  manifest  injury." 

To  these  observations,  a  member  of  that  Convention  an- 
swered, "  that  it  would  be  well  for  me,  on  this  account,  to  sig- 
nify to  the  brethren  what  portion  of  those  articles  obtained 
my  approbation,  and  what  portion  I  disavowed,  that  they 
might  thus  have  an  opportunity  of  becoming  acquainted  in 
some  degree  with  my  sentiments."  Another  member  urged 
the  same  reasons  ;  to  which  I  replied,  "  that  the  convention 
had  not  been  appointed  to  meet  for  such  a  purpose,  that  we 
had  already  been  long  enough  detained  together,  and  that 
their  high  mightinesses,  the  States  General  were  now  waiting 
for  our  determination."  In  that  manner,  we  separated  from 
each  other,  no  one  attem})ting  any  longer  to  continue  the  conver- 
sation, neither  did  all  the  members  of  the  Convention  express  a 
joint  concuiTence  in  that  request,  nor  employ  any  kind  of  persua- 
sion with  me  to  prove  that  such  an  explanation  was  in  their 
judgment  quite  equitable.  Besides,  according  to  the  most 
correct  intelh'gence  which  I  have  since  gained,  some  of  those 
who  were  then  present,  declared  afterwards,  "  that  it  was  a 
])ait  of  the  instnictions  which  had  been  previously  given  to 
them,  not  to  enter  into  any  conference  concerning  doctrine ; 
and  that,  if  a  discussion  of  that  kind  had  arisen,  they  must 
have  instantly  retired  from  the  Convention."  These  several 
circumstances  therefore  prove,  that  I  was  very  far  from  being 


204  JAlklES  AEMINIUS. 

"  solicited  by  the  whole  assembly"  to  engage  in  the  desired 
explanation. 

8.  My  reasons  for  refusing  a  Conference. 

Most  noble  and  potent  Lords,  this  is  a  true  narration  of 
those  interviews  and  conferences  which  the  brethren  have  so- 
licited, and  of  my  continued  refusal :  from  the  whole  of  which, 
every  person  may,  in  my  oj^inion,  clearly  perceive  that  there 
is  no  cause  whatever  for  preferring  an  accusation  against  me 
on  account  of  my  behavior  throughout  these  transactions ; 
especially  when  he  considers  their  bequest,  with  the  manner 
in  which  it  was  delivered,  and  at  the  same  time  my  kefusal 
with  the  EEAsoNs  for  it ;  but  this  is  still  more  obvious  from 
my  counter-proposal, 

1.  Their  request,  which  amounted  to  a  demand  upon  me 
for  a  declaration  on  matters  of  faith,  was  not  supported  by 
any  reasons,  as  far  as  I  am  enabled  to  form  a  judgment. 
For  I  never  furnished  a  cause  to  any  man  why  he  should 
require  such  a  declaration  from  me  rather  than  from  other  peo- 
ple, by  my  having  taught  any  thing  contrary  to  the  word  of 
God,  or  to  the  Confession  and  Catechism  of  the  Belgic  churches. 
At  no  period  have  I  ceased  to  make  this  avowal,  and  I 
repeat  it  on  this  occasion.  I  am  likewise  prepared  to  consent 
to  an  enquiry  being  instituted  into  this  my  profession,  either 
by  a  Provincial  or  a  National  Synod,  that  the  truth  of  it  may 
by  that  means,  be  made  yet  more  apparent — if  from  such  an 
examination  it  may  be  thought  possible  to  derive  any  ad- 
vantage. 

2.  The  MANNER  in  which  their  request  was  delivered,  proved 
of  itself  to  be  a  sufficient  obstacle,  because  it  was  openly  made 
by  a  deputation.  I  was  also  much  injured  by  the  way  in  which 
the  Synod  prejudged  my  cause ;  for  we  may  presume  that  it 
would  not  through  its  deputies  invite  any  man  to  a  Confer- 
ence, unless  he  had  given  strong  grounds  for  such  an  inter- 
view. For  this  reason  I  did  not  consider  myself  at  liberty  to 
consent  to  a  Conference  of  this  description,  lest  I  should,  by 
that  very  act,  and  apparently  through  a  consciousness  of  guilt, 


DECLARATION   OF   SENTIMENTS.  205 

have  confessed  that  I  had  taught  something  that  was  wrong  or 
uiila  Willi. 

3.  The  REASONS  of  my  refusal  were  these : 

First.   Because  as  I  am  not  subject  to  the  jurisdiction  either 
of  the  North  Holland  Synod  or  that  of  South  Holland,  but 
have  other  superiors  to  whom  I  am  bound  to  render  an  ac- 
count of  all  my  concerns,  I  could  not  consent  to  a  conference 
with  deputies,  except  by  the  advice  of  those  superiors  and  at 
their  express  command  :  especially  since  a  conference  of  this 
kind  was  not  incumbent  on  me  in  consequence  of  the  ordinary 
discharge  of  my  duty.     It  was  also  not  obscurely  hinted  by 
the   deputies,  th^vt  the   conference,  [in   1605,]  would  by  no 
means  be  a  private  one ;  but  this  they  discovered  in  a  manner 
sufficiently  intelligible,  when  they  refused  to  enter  into  a  confer- 
ence with  me,  divested  of  their  title  of  "  deputies."     I  should, 
therefore,  have  failed  in  obedience  to  my  superiors,  if  I  had 
not  rejected  a  conference  which  was  in  this  manner  proposed. 
I  wish  the  brethren  would  remember  this  fact,  that  although 
eveiy  one  of  our  ministers  is  subject  as  a  member  to  the  juris- 
diction of  the  particular  Synod  to  which  he  belongs,  yet  not 
one  of  them  has  hitherto  dared  to  engage  in  a  conference, 
without  the  advice  and  permission  of  the  magistrates  under 
whom  he  is  placed  ;  that  no  particular  magistrates  have  ever 
allowed  any  minister  within  their  jurisdiction  to  undertake  a 
CONFERENCE  With  the  deputies  of  the  Churchss^  unless  they  had 
themselves  previously  granted  their  consent ;  and  that  it  was 
frequently  their  wish,  to  be  present  at  such  conference,  in  the 
pei*sons  of  their  own  dejjuties.     Let  it  be  recollected  what 
transpired  at  Leyden,  in  the  case  of  Coolhasius  [Koolhaes,]  at 
Gouda  with  Herman  Herberts,  at  Horn  in  the  case  of  Corneli- 
us "NViggeri,  [Wiggerston,]  and  at  Mcdenblick  in  the  case  of 
Tako,  [Sybrants.] 

The  SECOND  REASON  by  which  I  was  dissuaded  from  a  con- 
ference, is  this  :  I  perceived  that  there  would  be  a  great  ine- 
quality in  the  conference  which  was  proposed,  when,  on  the 
contrary,  it  is  necessary  that  the  greatest  equality  should  exist 
between  the  parties  who  are  about  to  confer  together  on  any 
subject.     For  (1.)  they  came  to  me  armed  vni\\  public  authori- 


206  JAMES    AKMINIUS. 

tj  ;  while,  with  respect  to  myself,  everything  partook  of  a  pri- 
vate character.  And  I  am  not  so  ignorant  in  these  matters  as 
not  to  perceive  the  powerful  support  which  that  man  enjoys 
who  transacts  any  business  under  the  sanction  of  the  public 
AUTHORITY,  (2.)  They  were  themselves  three  in  number,  and 
had  with  them  two  deputies  of  the  Synod  of  North  Plolland. 
On  the  other  hand,  I  was  alone,  and  destitute  not  only  of  all 
assistance,  but  also  of  persons  who  might  act  as  witnesses  of 
the  proceedings  that  were  then  to  have  commenced,  and  to 
whom  they  as  well  as  myself  might  have  safely  entrusted  our 
several  causes.  (3.)  They  were  not  persons  at  their  own  dis- 
posal, but  compelled  to  depend  on  the  judgment  of  their 
superiors ;  and  they  were  bound  most  pertinaciously  to  contend 
for  those  religious  sentiments,  which  their  superiors  had  within 
their  own  minds  determined  to  maintain.  To  such  a  length 
was  this  principle  extended,  that  they  were  not  even  left  to 
their  own  discretion — to  admit  the  validity  of  the  arguments, 
which  I  might  have  adduced,  however  cogent  and  forcible 
they  might  have  found  them  to  be,  and  even  if  they  had  been 
altogether  unanswerable.  From  these  considerations  I  could 
not  see  by  what  means  both  parties  could  obtain  that  mutual 
advantage,  which  ought  properly  to  accrue  from  such  a  con- 
ference. I  might  have  gained  some  beneficial  result  from  it ; 
because  I  was  completely  at  liberty,  and,  by  employing  my 
own  conscience  alone  in  forming  a  decision,  I  could,  without 
prejudice  to  any  one,  have  made  those  admissions  which  my 
conviction  of  the  truth  might  have  dictated  to  me  as  correct. 
Of  what  great  importance  this  last  circumstance  might  be,  your 
Lordships  would  have  most  fully  discovered  by  experience, 
had  any  of  you  been  present  in  the  Preparatory  Conven- 
tion, as  the  representatives  of  your  own  august  body. 

My  THIRD  REASON  is,  that  the  account  which  they  would 
have  rendered  to  their  superiors  after  the  conference,  could  not 
but  have  operated  in  many  ways  to  my  injury,  whether  I  had 
been  absent  or  present  at  the  time  when  they  delivered  their 
report.  (1 .)  Had  I  been  absent,  it  might  easily  have  happened 
either  through  the  omission  or  the  addition  of  certain  words, 
or  through  the  alteration  of  others,  in  regard  to  their  sense  or 


DECLARATION   OF   SENXniENTS.  207 

order,  that  some  ftict  or  argument  would  Lc  repeated  in  a 
manner  very  diflerent  from  that  in  which  it  really  occurred. 
Such  an  erroneous  statement  might  also  have  been  made,  either 
through  the  inconsiderateness  which  arises  from  a  defect  in  the 
intellect,  through  the  weakness  of  an  imperfect  memory,  or 
through  a  prejudice  of  the  affections.  (2.)  And  indeed  Jjy  my 
p7'€sence,  I  could  with  difficulty  have  avoided  or  corrected  this 
inconvenience ;  because  a  greater  degree  of  credit  would  have 
been  given  to  their  own  deputies,  than  to  me  who  was  only  a 
private  individual. 

Lastly.  By  this  means  I  should  have  conveyed  to  that 
assembly,  [the  provincial  Synod,]  a  right  and  some  kind  of 
prerogative  over  me ;  which,  in  reference  to  me,  it  does  not 
actually  possess  ;  and  which,  consistently  with  that  office  whose 
duties  I  discharge,  it  would  not  be  possible  for  me  to  transfer 
to  the  Synod  without  manifest  injustice  towards  those  persons 
under  whose  jurisdiction  it  has  been  the  pleasure  of  the  Gene- 
ral ]\[agistracy  of  the  land  to  place  me.  Imperious  necessfit, 
therefore,  as  well  as  EQurrr,  demanded  of  me  to  reject  the 
terms  on  which  this  conference  was  offered. 

4.  But  however  strong  my  sentiments  njight  be  on  this  sub- 
ject, I  gav^e  those  deputies  an  opportunity  of  gaining  the 
information  which  they  desired.  If  it  had  been  their  wish  to 
accei)t  the  private  conference  which  I  proposed,  they  would 
have  become  possessed  of  my  sentiments  on  every  article  of  the 
Christain  Faith.  Besides,  this  conference  would  have  been 
much  better  adapted  to  promote  our  mutual  edification  and 
instiTiction,  than  a  public  one  could  be ;  because  it  is  cus- 
tomary in  private  conferences,  for  each  person  to  speak  eveiy- 
thiug  with  greater  familiarity  and  freedom,  than  when  all  the 
formalities  of  deputations  are  observed,  if  I  may  so  express 
myself.  Neither  had  they  tlie  least  reason  to  manifest  any 
reluctance  on  this  point ;  because  every  one  of  them  was  at 
liberty,  (if  he  chose,)  to  enter  into  a  private  conference  between 
him  and  me  alone.  But  when  I  made  this  offer  to  all  and  to 
each  of  them,  I  added  as  one  of  my  most  particular  stipula- 
tions, that,  whatever  the  discussions  might  be  which  arose 
between  us,  they  should  romain  within  our  bosoms,  and  no 


208  JAMES  AHMmrus. 

particle  of  them  should  be  divulged  to  any  person  living.  If 
on  these  terms  they  had  consented  to  hold  a  conference  with 
me,  I  entertain  not  the  smallest  doubt  that  we  should  either 
have  given  each  other  complete  satisfaction  :  or  we  should  at 
least  have  made  it  apparent,  that,  from  our  mutual  contro- 
versy, no  imminent  danger  could  easily  arise,  to  injure  either 
that  truth  which  is  necessary  to  salvation,  piety,  or  Christian 
peace  and  amity. 

9.  The  complaint  concerning  rrvy  refusal  to^  make  a  Decla/ror 
tion  of  my  sentiments^  does  not  agree  with  the  rumors  con- 
cerning me  which  are  in  general  circulation. 

But  omitting  all  further  mention  of  those  transactions,  I  am 
not  able  entirely  to  satisfy  myself  by  what  contrivance  these 
two  complaints  aj)pear  consistent  with  each  other.  (1.)  That  I 
refuse  to  make  a  profession  of  my  sentiments  ;  and  yet  (2.) 
invectives  are  poured  forth  against  me,  both  in  foreign  coun- 
tries and  at  home,  as  though  I  am  attempting  to  introduce  into 
the  Church  and  into  the  Christian  religion,  novel,  impm-e 
and  false  doctrines.  If  I  do  not  openly  profess  my  sentiments, 
from  what  can  their  injurious  tendency  be  made  evident  ?  K 
I  do  not  explain  myself,  by  what  method  can  I  be  introducing 
false  doctrines  ?  If  they  be  mere  groundless  suspicions  that 
are  advanced  against  me,  it  is  uncharitable  to  grant  them  en- 
tertainment, or  at  least  to  ascribe  to  them  such  great  impor- 
tance. 

But  it  is  cast  upon  me  as  a  reproach,  "  that  I  do  certainly 
disclose  a  few  of  my  opinions,  but  not  all  of  them  ;  and  that, 
fi'om  the  few  which  I  thus  make  known,  the  object  at  which  I 
aim  is  no  longer  obscure,  but  becomes  very  evident." 

In  reference  to  this  censure,  the  great  consideration  ought 
to  be,  "can  any  of  those  sentiments  which  I  am  said  to  have 
disclosed,  be  proved  to  stand  in  contradiction  either  to  the 
woKD  OF  God,  or  the  Confession  of  the  Belgic  Chm-ches?" 
(1.)  If  it  be  decided,  that  they  are  contrary  to  the  Confession^ 
then  I  have  been  engaged  in  teaching  something  in  opposition 
to  a  document,  "  against  which  never  to  propound  any  doc- 


DECLARATION   OF   SENTIMENTS.  209 

trine,"  was  the  faithful  promise  which  I  made,  when  I  signed 
it  witli  my  own  hand.  If,  therefore,  I  be  found  thus  criminal, 
I  ought  to  be  visited  with  merited  punishment.  (2.)  But  if  it 
can  be  proved,  that  any  of  those  opinions  are  contrary  to  the 
word  of  God^  then  I  ought  to  experience  a  greater  degree  of 
blame,  and  to  suffer  a  severer  punisliment,  and  compelled  either 
to  utter  a  recantation  or  to  resign  my  office,  especially  if  those 
heads  of  doctrine  which  I  have  uttered,  are  of  such  a  descrip- 
tion as  to  be  notoriously  prejudicial  to  the  honor  of  God  and 
the  salvation  of  mankind.  (3.)  But  if  those  few  sentiments 
which  I  am  accused  of  having  advanced,  are  found  neither  to 
be  at  variance  with  the  word  of  God  nor  with  the  Confession 
which  I  have  just  mentioned,  then  those  consefjuences  which 
are  elicited  from  them,  or  seem  dependent  on  them,  cannot 
possibly  be  contradictory  either  to  the  word  of  God  or  to  the 
Belgic  Confession.  For,  according  to  the  rule  of  the  school- 
men, "  If  the  consectaries  or  consequences  of  any  doctrine  be 
false,  it  necessarily  follows  that  the  doctrine  itself  is  also 
Mse,  and  vice  versa.'''*  The  one  of  these  two  courses,  there- 
fore, ought  to  have  been  pursued  towards  me,  either  to  have 
instituted  an  action  against  me,  or  to  have  given  no  credit  to 
those  rumors.  If  I  might  have  my  own  choice,  thelatter course 
is  that  which  I  should  have  desired  ;  butof  the  former  I  am  not 
at  all  afraid.  For,  how  extensively  soever  and  in  all  direc- 
tions those  TniRTY-oNE  Articles  which  concern  me  have  been 
dispersed  to  my  great  injury  and  disparagement,  and  though 
they  have  been  placed  in  the  hands  of  several  men  of  great 
eminence,  they  afford  sufficient  internal  testimony,  from  the 
want  of  sense  and  of  other  requisites  visible  in  their  very  com- 
position, that  they  are  charged  upon  me  through  a  total  disre- 
gard to  justice,  honor  and  conscience- 

10.    The  princi2)al  reasons  why  I  durst  not  disclose  to  tloe 
Deputies  my  opinions  on  the  subject  of  Religion. 

But  some  person  will  perhaps  say :  "  For  the  sake  of  avoid- 
ing these  disturbances,  and  partly  in  order  by  such  a 
measure  to  give  some  satisfaction  to  a  great  number  of  min- 

14  VOL.  I. 


210  JAMES    AEMINIUS. 

isters,  you  might  undoubtedly  have  made  to  your  brethren 
an  open  and  simple  declaration  of  your  sentiments  on  the 
whole  subject  of  Religion,  either  for  the  purpose  of  being 
yourself  maturely  instructed  in  more  correct  principles,  or 
that  they  might  lia^^e  been  able  in  an  opportune  manner  to 
prepare  themselves  for  a  mutual  conference." 

But  I  was  deterred  from  adopting  that  method,  on  account 
of  three  inconveniences,  of  which  I  was  afraid : 

First.  I  was  afraid  that  if  I  had  made  a  profession  of  my 
sentiments,  the  consequence  would  have  been,  that  an  enquiry 
would  be  instituted  on  the  part  of  others,  "svith  regard  to 
the  manner  in  which  an  action  might  be  framed  against  me 
from  those  premises.  Secondly.  Another  cause  of  my  fear, 
was,  that  such  a  statement  of  my  opinions  would  have  furnish- 
ed matter  for  discussion  and  refutation,  in  the  pulpits  of  the 
Churches  and  the  scholastic  exercises  of  the  Universities. 
Thiedly.  I  was  also  afraid,  that  my  opinions  would  have  been 
transmitted  to  foreign  Universities  and  Churches,  in  hopes  of 
obtaining  from  them  a  sentence  of  condemnation,  and  the 
means  of  oppressing  me."  That  I  had  very  weighty  reasons 
to  fear  every  one  of  these  consequences  together,  it  would  not 
be  difficult  for  me  clearly  to  demonstrate  from  the  [Thirty-one] 
Articles,  and  from  the  writings  of  certain  individuals. 

With  respect  to  "  the  personal  instruction  and  edification," 
which  I  might  have  hoped  to  derive  from  such  a  disclosure,  it 
is  necessary  to  consider,  that  not  only  I  but  many  others,  and 
even  they  themselves,  have  peculiar  views  which  they  have 
fomied  on  religious  topics ;  and,  therefore,  that  such  instruc- 
tion cannot  be  applied  to  any  useful  purpose,  except  in  some 
place  or  other  where  we  may  all  hereafter  appear  together, 
and  where  a  definitive  sentence,  as  it  is  called,  both  may  and 
must  be  j^ronounced.  "With  respect  to  "  the  opportune  and 
benefiting  preparation  which  my  brethren  ought  in  the  mean 
time  to  be  making  for  a  conference,"  I  declare  that  it  will  at 
that  time  he  most  seasonahle  and  iyroj)er  when  all  shall  have 
^produced  tlieir  views^  and  disclosed  them  hefore  a  whole  as- 
semljly^  that  thus  an  account  may  be  taken  of  them  all  at  once, 
and  they  may  be  considered  together. 


DECLARA.TION   OF   SENTniENTS.  211 

Since  none  of  tliese  objec'ions  liave  any  existence  in  this 
angust  assembly,  I  proceed  to  the  declaration  of  my  senti- 
ments. 

Having  in  this  manner  refnteil  all  those  objections  Avhicli 
have  been  made  against  me,  I  will  now  endeavor  to  fnllill  m^'- 
promise,  and  to  execute  those  conunands  which  your  Lord- 
ships have  been  pleased  to  lay  upon  mo.  I  entertain  a  confi- 
dent persuasion,  that  no  prejudice  will  bi'-  created  against  me 
or  my  sentiments  from  this  act,  however  imperfectly  I  may 
perform  it,  because  it  has  its  origin  in  that  obedience  which  is 
due  from  me  to  this  noble  assembly,  next  to  God,  and  according 
to  the  Divine  pleasure. 

I.    On  Predestination. 

The  first  and  most  important  article  in  Religion  on  which  I 
have  to  ofier  my  views,  and  which  for  many  years  jjast  has 
engaged  my  attention,  is  the  PiiEDESxiNATioN  of  Gou,  that  is, 
the  Election  of  men  to  salvation^  and  the  I^ej)7'ohat'ion  of  them 
to  destruction.  Commencing  with  this  Article,  I  will  fikst 
explain  what  is  taught  concerning  it,  both  in  disconrses  and 
writings,  by  certain  persons  in  our  churches,  and  in  the  Uni- 
versity of  Leyden.  I  will  afterwards  declare  my  own  views 
and  thoughts  on  the  same  subject,  while  I  shew  my  opinion 
on  what  they  advance. 

On  this  article  there  is  no  uniform  and  simj^le  opinion  among 
the  teachers  of  our  chm-chcs ;  but  there  is  some  variation  in 
certain  parts  of  it  in  which  they  differ  from  each  other. 

1.  The  Jii'st  ojnnion,  which  I  reject^  hut  which  is  espoused  hy 
those  [Sujjralapsanans']  who  assume  the  very  highest  ground 
of  this  Predestination. 

The  opinion  of  those  who  take  the  liighest  ground  on  this 
point,  as  it  is  generally  contained  in  their  writings,  is  to  this 
effect : 

"  I.  God  by  an  eteriud  and  immutable  decree  has  j^redes- 
tinated,  from  among  men,  (whom  he  did  not  consider  as  being 


212  JAME3    AJJiimiUS. 

then  created^  much  less  as  being  fallen^  certain  individuala 
to  everlasting  life,  and  others  to  eternal  destruction,  without 
any  regard  whatever  to  righteousness  or  sin,  to  obedience  or 
disobedience,  but  purely  of  his  own  good  pleasure,  to  demon- 
Btrate  the  glory  of  his  justice  and  mercy ;  or,  (as  others  assert,) 
to  demonstrate  his  saving  grace,  wisdom  and  free  uncontrol- 
lable power. 

"  11.  In  addition  to  this  decree,  God  has  pre-ordained  cer- 
tain determinate  means  which  pertain  to  its  execution,  and 
this  by  an  eternal  and  immutable  decree.  These  means  ne- 
cessarily follow  by  virtue  of  the  preceding  decree,  and  neces- 
sarily bring  him  who  has  been  predestinated,  to  the  end  which 
has  been  fore-ordained  for  him.  Some  of  these  means  belong 
in  common  both  to  the  decree  of  Election  and  that  of  Kejeo- 
tion,  and  others  of  them  are  specially  restricted  to  the  one  de- 
cree or  to  the  other. 

"  III.  The  means  common  to  both  the  decrees,  are  three  : 
The  first  is,  the  creation  of  man  in  the  upright  [or  erect\  state 
of  original  righteousness,  or  after  the  image  and  likeness  of 
God  in  righteousness  and  true  holiness.  The  second  is,  the 
permission  of  the  foil  of  Adam,  or  the  ordination  of  God  that 
miin  should  sin,  and  become  corrupt  or  vitiated.  The  third 
is,  the  loss  or  the  removal  of  original  righteousness  and  of  the 
image  of  God,  and  a  being  concluded  under  sin  and  condem- 
nation, 

"  lY.  For  unless  God  had  created  some  men,  he  would  not 
have  had  any  upon  whom  he  might  either  bestow  eternal  life, 
-or  superinduce  everlasting  death.  Unless  he  had  created  them 
in  righteousness  and  true  holiness,  he  would  himself  have  been 
the  author  of  sin,  and  would  by  this  means  have  possessed  no 
right  either  to  punish  them  to  the  praise  of  his  justice,  or  to 
save  them  to  the  praise  of  his  mercy.  Unless  they  had  them- 
selves sinned,  and  by  the  demerit  of  sin  had  rendered  them- 
selves guilty  of  death,  there  would  have  been  no  room  for  the 
demonstration  either  of  justice  or  of  mercy. 

"  Y.  The  means  pre-ordained  for  the  execution  of  the  de- 
cree of  election,  are  also  these  three.  The  first  is,  the  pre-or- 
dination,  or  the  giving  of  Jesus  Christ  as  a  Mediator  and  a 


DECLAItATION    OF   SENTIMENTS.  21  3 

Savior,  wlio  might  by  his  merit  deserve,  [or  purchase,]  for  all 
the  elect  and  for  tliem  oidy,  the  lost  righteousness  and  life, 
and  might  communicate  them  by  his  own  power  [or  virtue]. 
The  second  is,  the  call  [or  vocation]  to  foith  outwardly  by  the 
word,  but  inwardly  by  his  Spirit,  in  the  mind,  atfcctions  and 
will ;  by  an  operation  of  such  efficacy  that  the  elect  person  of 
necessity  yields  assent  and  obedience  to  the  vocation,  in  so 
much  that  it  is  not  possible  for  him  to  do  otherwise  than  be- 
lieve and  be  obedient  to  this  vocation.  From  hence  arise  justi- 
fication and  sanctification  through  the  blood  of  Christ  and  his 
Spirit,  and  fnjm  them  the  existence  of  all  good  works.  And 
all  that,  manifestly  by  means  of  the  same  force  and  necessity. 
The  third  is,  that  which  keeps  and  preserves  the  elect  in 
faith,  holiness,  and  a  zeal  for  good  works  ;  or,  it  is  the  gilt  of 
perseverance ;  the  virtue  of  wdiich  is  such,  that  believing  and 
elect  persons  not  only  do  not  sin  with  a  full  and  entire  will,  or 
do  not  fall  away  totally  from  faith  and  grace,  but  it  likewise 
is  neither  possible  for  them  to  sin  with  a  full  and  perfect  will, 
nor  to  fall  away  totally  or  finally  from  faith  and  grace. 

"  VI.  The  two  last  of  these  means  [vocation  and  persever- 
ance,] belong  only  to  the  elect  who  are  of  adult  age.  But  God 
employs  a  shorter  way  to  salvation,  by  which  he  conducts 
those  children  of  believers  and  saints  who  depart  out  of  this 
life  before  they  arrive  at  years  of  maturity  ;  that  is,  provided 
they  belong  to  the  number  of  the  elect,  (who  are  known  to  God 
alone,)  for  God  bestows  on  them  Christ  as  their  Savior,  and 
gives  them  to  Christ,  to  save  them  by  his  blood  and  Holy 
Spirit,  without  actual  faith  and  perseverance  in  it  [faith] ;  and 
this  he  does  according  to  the  promise  of  the  covenant  of  grace, 
Twill  be  a  God  unto  you,  and  unto  your  seed  after  yo^i. 

"  YII.  The  means  pertaining  to  the  execution  of  the  decree 
of  reprol)ation  to  eternal  death,  are  partly  such  as  peculiarly 
belong  to  all  those  who  are  rejected  and  reprobate,  whether 
they  ever  arrive  at  yeai-s  of  maturity  or  die  before  that  period  ; 
and  they  are  partly  such  as  are  proper  only  to  some  of  them. 
Tlie  mean  that  is  common  to  all  the  reprobate,  is  descrtimi  in 
siuy  by  denying  to  them  that  saving  grace  which  is  suflicient 
and  necessary  to  the  salvation  of  any  one.    This  negation  [or 


214:  JAMES    ARinNIUS. 

denial,]  consists  of  two  parts.  For,  in  the  first  place.,  God  did 
not  will  that  Christ  should  die  for  them  [the  reprobate,]  or 
become  their  Savior,  and  this  neither  in  reference  to  the  ante- 
cedent will  of  God^  (as  some  persons  call  it,)  nor  in  reference 
to  his  sujfioient  lo'dl^  or  the  value  of  the  price  of  reconcilia- 
tion ;  because  this  price  was  not  offered  for  reprobates,  either 
with  respect  to  the  decree  of  God,  or  its  virtue  and  eificacy. 
(2.)  But  the  other  part  of  this  negation  [or  denial]  is,  that 
God  is  unwilling  to  communicate  the  Spirit  of  Christ  to  rep- 
robates, yet  without  such  communication  they  can  neither  be 
made  partakers  of  Christ  nor  of  his  benefits. 

"  YIII.  The  mean  which  belongs  properly  only  to  some  of 
the  reprobates,  is  obduration,  [or  the  act  of  hardening,]  which 
befalls  those  of  them  who  have  attained  to  years  of  maturity, 
either  because  they  have  very  fre(piently  and  enormously  sin- 
ned against  the  law  of  God,  or  because  they  have  rejected  the 
grace  of  the  gospel.  (1.)  To  the  execution  of  ^/id^^'s^s^^cies 
of  induration,  or  hardening,  belong  the  illumination  of  their 
conscience  by  means  of  knowledge,  and  its  conviction  of  the 
righteousness  of  the  law.  For  it  is  impossible  that  this  law 
should  not  necessarily  detain  them  in  unrighteousness,  to  ren- 
der them  inexcusable.  (2.)  For  the  execution  of  the  second 
species  of  induration,  God  employs  a  call  by  the  preaching  of 
his  gospel,  which  call  is  inefficacious  and  insufficient  both  in 
respect  to  the  decree  of  God,  and  to  its  issue  or  event.  This 
calling  is  either  only  fm  external  one^  which  it  is  neither  in  their 
desire  nor  in  their  power  to  obey.  Or  it  is  likewise  cm  inter- 
nal one^  by  which  some  of  them  may  be  excited  in  their  un- 
derstandings to  accept  and  believe  the  things  which  they  hear ; 
but  yet  it  is  only  with  such  a  faith  as  that  with  which  the  devils 
are  endowed  when  they  helieve  and  trernUe.  Others  of  them 
are  excited  and  conducted  still  further,  so  as  to  desire  in  a  cer- 
tain measure  to  taste  the  Heavenly  gift.  But  the  latter  are, 
of  all  others,  the  most  unhappy,  because  they  are  raised  up 
on  high,  that  they  may  be  brought  down  with  a  heavier  fall. 
And  this  fate  it  is  imj^ossible  for  them  to  escape,  for  they  must  of 
necessity  retm-n  to  their  vomit,  and  depart  or  fall  away  from 
the  faith. 


DECLARATION   OF   SENTIMENTS.  215 

"  IX.  From  this  decree  uf  Divine  election  and  reprobation, 
and  from  this  administration  of  the  means  which  j)ertain  to 
the  execution  of  both  of  them,  it  follows,  that  the  elect  are 
necessarily  saved,  it  being  impossible  for  them  to  perish — • 
and  that  the  reprobate  are  necessarily  damned,  it  being  im- 
possible for  them  to  be  saved ;  and  all  this  from  the  absolute 
purpose  [or  determination]  of  God,  which  is  altogether  ante- 
cedent to  all  thiuirs,  and  to  all  those  causes  which  are  either  in 
things  themselves  or  can  i)0ssibly  result  from  them." 

These  opinions  concerning  Predestination  are  considered, 
by  some  of  tliose  who  advocate  them,  to  be  the  foundation  of 
Christianity,  salvation  and  of  its  certainty.  On  these  senti- 
ments, they  suppose,  "  is  founded  the  sure  and  undoubted  con- 
solation of  all  believers,  which  is  capable  of  rendering  their 
consciences  tranquil ;  and  on  them  also  depends  the  praise  of 
the  grace  of  God,  so  that  if  any  contradiction  be  offered  to  this 
doctrine,  God  is  necessarily  deprived  of  the  glory  of  his  grace, 
and  then  the  merit  of  salvation  is  attributed  to  the  free  will  of 
man  and  to  his  own  powers  and  strength,  which  ascription  sa- 
vors of  Pelagianism." 

These  then  are  the  causes  which  are  offered  why  the  advo- 
cates of  these  sentiments  labor  with  uncommon  anxiety  to  re- 
tain the  purity  of  such  a  doctrine  in  their  Churches,  and  why 
they  oppose  themselves  to  all  those  innovations  which  are  at 
variance  with  them. 

2.  J/y  sentiments  on  the  jyTcceding  schema  of  Predestination. 

But,  for  my  own  part,  to  speak  my  sentiments  with  free- 
dom, and  yet  with  &  salvo  in  ftivor  of  a  better  judgment,  I  am 
of  opinion,  that  this  doctrine  of  theirs  contains  many  things 
that  are  both  false  and  impertinent,  and  at  an  utter  disagree- 
ment with  each  other  ;  all  the  instances  of  which,  the  present 
time  will  not  permit  me  to  recount,  but  I  will  subject  it  to  an 
examination  only  in  those  parts  which  are  most  prominent  and 
extensive.  I  shall,  therefore,  propose  to  myself  four  principal 
heads,  which  are  of  the  greatest  importance  in  this  doctrine  ; 
and  when  I  have  in  the  first  i)lace  explained  of  what  kind 


216  JAMES    AKMmiUS. 

they  are,  I  will  afterwards  declare  more  fully  the  judgment 
and  sentiments  which  I  have  formed  concerning  them.  They 
are  the  following : 

"  I.  That  God  has  absolutely  and  precisely  decreed  to  save 
certain  particular  men  by  his  mercy  or  grace,  but  to  condemn 
others  by  his  justice  :  And  to  do  all  this  without  having  any 
regard  in  such  decree  to  righteousness  or  sin,  obedience  or  dis- 
obedience, which  could  possibly  exist  on  the  part  of  one  class 
of  men  or  of  the  other. 

"  II.  That,  for  the  execution  of  the  preceding  decree,  God 
determined  to  create  Adam,  and  all  men  in  him,  in  an  upright 
state  of  original  righteousness  ;  besides  which  he  also  ordained 
them  to  commit  sin,  that  they  might  thus  become  guilty  of 
eternal  condemnation  and  be  deprived  of  original  righteous- 
ness. 

"  m.  That  those  persons  whom  God  has  thus  positively 
willed  to  save,  he  has  decreed  not  only  to  salvation  but  also 
to  the  means  which  pertain  to  it ;  (that  is,  to  conduct  and 
bring  them  to  faith  in  Christ  Jesus,  and  to  perseverance  in 
that  faith  ;)  and  that  he  also  in  reality  leads  them  to  these 
results  by  a  grace  and  power  that  are  irresistible,  so  that  it  is 
not  possible  for  them  to  do  otherwise  than  believe,  persevere 
in  faith,  and  be  saved. 

"  lY.  That  to  those  whom,  by  his  absolute  will,  God  has 
fore-ordained  to  perdition,  he  has  also  decreed  to  deny  that 
grace  which  is  necessary  and  sufficient  for  salvation,  and  does 
not  in  reality  confer  it  upon  them  ;  so  that  they  are  neither 
placed  in  a  possible  condition  nor  in  any  caj^acity  of  believing 
or  of  being  saved." 

After  a  diligent  contemplation  and  examination  of  these 
four  heads,  in  the  fear  of  the  Lord,  I  make  the  following  dec- 
laration respecting  this  doctrine  of  Predestination. 

3.  I  reject  this  Predestination  for  the  following  reasons  : 

I.  Because  it  is  not  the  foundation  of  Christianity,  of  sal- 
vation, or  of  its  CEKTAINTT. 

1.  It  is  not  the  foundation  of  CnEiSTiANnT :  (1.)  For  this 


DECLARATION    OF   SEl^TIMENTS.  217 

Predestination  is  not  that  decree  of  God  by  which  Christ  is 
appointed  by  God  to  be  the  Savior,  the  Head,  and  the  Foun- 
dation of  those  who  will  be  made  heirs  of  salvation.  Yet  that 
decree  is  the  only  foundation  of  Christianity.  (2.)  For  tlie 
doctrine  of  this  Predestination  is  not  that  doctrine  by  which, 
through  faith,  we  as  lively  stones  are  built  up  into  Christ,  the 
only  corner  stone,  and  are  inserted  into  him  as  the  members  of 
the  body  are  joined  to  their  head. 

2.  It  is  not  the  foundation  of  ^KLYAmo^ :  (1.)  For  this  Pre- 
destination is  not  that  decree  of  the  good  pleasure  of  God  in 
Christ  Jesus  on  which  alone  our  salvation  rests  and  depends. 
(2.)  The  doctrine  of  this  Predestination  is  not  the  foundation 
of  salvation  :  for  it  is  not  "  the  power  of  God  to  salvation  to 
every  one  that  believeth  :"  because  through  it  "  the  righteous- 
ness of  God"  is  not  "  revealed  from  faith  to  faith." 

3.  Noi'  is  it  the  foundation  of  the  certainty  of  salvation: 
For  that  is  dependent  upon  this  decree,  "they  who  believe, 
shall  be  saved :"  I  believe,  therefore,  I  shall  be  saved.  But 
the  doctrine  of  this  Predestination  embraces  within  itself 
neither  the  first  nor  the  second  member  of  the  syllogism. 

This  is  likewise  confessed  by  some  persons  in  these  words : 
•'We  do  not  wish  to  state,  that  the  knowledge  of  this  [pre- 
destination] is  the  foundation  of  Christianity  or  of  salvation, 
or  that  it  is  necessary  to  salvation  in  the  same  manner  as  the 
doctrine  of  the  Gospel,"  Arc. 

II.  This  doctmne  of  Predestination  comprises  vnthin  it 
neither  the  ichole  nor  any  part  of  the  Gospel.  For,  r.ccording 
to  the  tenor  of  the  discourses  delivered  by  John  and  Christ, 
as  they  are  described  to  us  by  the  Evangelist,  and  according 
to  the  doctrine  of  the  Apostles  and  Christ  after  his  ascension, 
the  Gospel  consists  partly  of  an  injunction  to  repent  and  he- 
lieve,  and  partly  of  a  promise  to  bestow  forgiveness  of  sins^ 
the  grace  of  the  Spirit^  and  life  eternal.  But  this  Predestina- 
tion belongs  neither  to  the  injunction  to  repent  and  believe, 
nor  to  the  annexed  promise.  Nay,  this  doctrine  does  not  even 
teach  what  kind  of  men  in  general  God  has  predestinated, 
which  is  })roporly  the  doctrine  of  the  Gospel ;  but  it  embraces 
withiii  itself  a  certain  mystery,  which  is  known  only  to  God, 


218  JAMES    AEMINIUS. 

wlio  is  the  Predestinator,  aucl  in  which  mystery  are  compre- 
hended what  particular  persons  and  liow  many  he  has  decreed 
to  save  and  to  condemn.  From  these  premises  I  draw  a  fur- 
ther concUision,  that  this  doctrine  of  Predestination  is  not 
necessary  to  salvation,  either  as  an  object  of  knowledge,  belief, 
hope,  01'  performance.  A  confession  to  this  eifect  has  been 
made  by  a  certain  learned  man,  in  the  theses  which  he  has 
proposed  for  discussion  on  this  subject,  in  the  following  words  : 
"  "Wherefore  the  Gospel  cannot  be  simply  termed  the  hook  or 
the  revelation  of  predestination^  but  only  in  a  relative  sense. 
Because  it  does  not  absolutely  denote  either  the  matter  of  the 
number  or  the  form ;  that  is,  it  neither  declares  how  many 
persons  in  particular,  nor  (with  a  few  exceptions,)  who  they 
are,  but  only  the  description  of  them  in  general,  whom  God 
has  predestinated." 

III.  This  doctrine  was  never  admitted^  decreed,  or  approved 
in  any  Council,  either  general  or  particular,  for  the  first  six 
hundred  years  after  Christ.  1.  ]^[ot  in  the  General  Council 
of  Nice,  in  which  sentence  was  given  against  Arius  and  in 
favor  of  the  Deity  and  Consubstantiality  of  the  Son  of  God. 
Kot  in  the  first  Council  of  Constantinople,  in  which  a  decree 
was  passed  against  Macedonius,  respecting  the  Deity  of  the 
Holy  Spirit.  Not.  in  the  Council  of  Ephesus,  which  determin- 
ed against  Nestorius,  and  in  I'avor  of  the  Unity  of  the  Person 
of  the  Son  of  God.  Not  in  thatofChalcedon,  which  condemned 
Eutyches,  and  determined,  "  that  in  one  and  the  same  person 
of  our  Lord  Jesus  Christ,  there  were  two  distinct  natures, 
which  diifer  from  each  other  in  their  essence."  Not  in  the 
second  Council  of  Constantinople,  in  which  Peter,  Bishop  of 
Antioch,  and  Anthymus,  Bishop  of  Constantinople,  with  cer- 
tain other  persons,  were  condemned  for  having  asserted  "  that 
the  Father  had  likewise  suffered,"  as  well  as  the  Son.  Nor 
in  the  third  Council  of  Constantinople,  in  which  the  Monothe- 
lites  were  condemned  for  having  asserted  "  that  there  was 
only  one  will  and  operation  in  Jesus  Christ." 

2.  But  this  doctrine  was  not  discussed  or  confirmed  in  Par- 
ticular Councils,  such  as  that  of  Jerusalem,  Orange,  or  even 
that  of  Mela  in  Africa,  which  was  held  against  Pelagius  and 


DECLARATION   OF   SENTIMENTS,  219 

his  errors,  as  is  ai)parent  from  tlie  articles  of  doctrine  which 
were  then  decreed  both  against  his  person  and  iiis  false 
opinions. 

But  so  for  was  Augustine's  doctrine  of  Predestination  from 
being  received  in  those  councils,  that  when  Celestinus,  the 
Bishop  of  Rome,  who  was  his  coteinporary,  wrote  to  the 
Bishops  of  France,  and  condemned  the  doctrines  of  the  Pela- 
gians, he  concluded  his  epistle  in  these  words  :  "  But  as  we 
dare  not  despise,  so  neither  do  we  deem  it  necessary  to  defend 
the  more  profound  and  difficult  parts  of  the  questions  which 
occur  in  this  controversy,  and  which  have  been  treated  to  a 
ver^'  great  extent  by  those  who  opposed  the  heretics.  Be- 
cause we  believe,  that  -whatever  the  writings  according  to  the 
forementioned  rules  of  the  Apostolic  See  have  taught  us,  is 
am])ly  sufficient  fur  confessing  the  grace  of  God,  from  whose 
work,  credit  and  authority  not  a  tittle  must  be  subtracted  or 
withdrawn,"  &c.  In  reference  to  the  rules  which  were  laid 
down  by  Celestinus  in  that  epistle,  and  which  had  been  de- 
creed in  the  three  preceding  Particular  Councils,  we  shall 
experience  no  di^iculty  in  agreeing  together  about  them,  espe- 
cially in  regard  to  those  matters  which  are  necessary  to  the 
establishment  of  grace  in  opposition  to  Pelagius  and  his  errors. 

IV.  None  of  those  Doctors  or  Divines  of  the  Church  who 
held  correct  and  orthodox  sentiments  for  the  frstsix  Jmndred 
years  after  the  hirth  of  Christy  ever  Irought  this  doctrine  for- 
ward  or  gave  it  their  approval.  Neither  was  it  professed  and 
approved  by  a  single  individual  of  those  who  shewed  them- 
selves the  principal  and  keenest  defenders  of  grace  against 
Pelagius.  Of  this  description,  it  is  evident,  were  St.  Jerome, 
Augustine,  the  author  of  the  treatise  entitled,  De  Yocatione 
Gentivm,  ["  The  calling  of  the  Gentiles,"]  Prosper  of  Aqui- 
taine,  Hilary,  Fulgentius,  and  Orosius.  This  is  very  apparent 
from  their  writings. 

V.  ft  7uither  agrees  nor  corrc^onds  with  the  iiai;m(^ny  of 
those  Confessions  which  were  jrrinted  and  jn^lli^hed  together 
in  one  volume  at  Geneva,  in  the  name  of  the  Beformed  and 
Proii  stunt  'Churches.  If  that  Harmony  of  Cunfe^sinns  be 
faithfully  consulted,  it  will  appear  that  many  of  them  do  not 


220  JAMES  AEimnns. 

speak  in  the  same  manner  concerning  Predestination ;  that 
some  of  them  only  incidentally  mention  it ;  and  that  they 
evidently  never  once  touch  upon  those  heads  of  the  doctrine, 
which  are  now  in  great  repute  and  particularly  urged  in  the 
preceding  scheme  of  Predestination,  and  which  I  have  already 
adduced.  Nor  does  any  single  Confession  deliver  this  doc- 
trine in  the  same  manner  as  it  has  just  now  been  propounded 
by  me.  The  Confessions  of  Bohemia,  England  and  "Wirtem- 
burgh,  and  the  first  Helvetian  [Swiss]  Confession,  and  that  of 
the  four  cities  of  Strasburgh,  Constance,  Memmingen,  and 
Lindau,  make  no  mention  of  this  Predestination.  Those  of 
Basle  and  Saxony,  only  take  a  very  cursory  notice  of 
it  in  three  words.  The  Augustan  Confession  speaks  of  it  in 
such  a  manner  as  to  induce  the  Genevan  editors  to  think,  that 
some  annotation  was  necessary  on  their  part,  to  give  us  a  previ- 
ous warning.  The  last  of  the  Helvetian  [Swiss]  Confessions, 
to  which  a  great  portion  of  the  Peformed  Churches  have  ex- 
pressed their  assent  and  which  they  have  subscribed,  likewise 
sjDeaks  of  it  in  such  a  strain  as  makes  me  very  desirous  to  see 
what  method  can  possibly  be  adopted  to  give  it  any  accordance 
with  that  doctrine  of  Predestination  which  I  have  just  now 
advanced.  Yet  this  [Swiss]  Confession  is  that  which  has  ob- 
tained the  approbation  of  the  Churches  of  Geneva  and  Savoy. 

YI.  Without  the  least  contention  or  cavilling,  it  may  very 
properly  be  made  a  question  of  doubt,  ivhether  this  doctrine 
agrees  with  the  Belgio  Confession  and  the  Heidelberg  Cate- 
chism j  as  I  shall  briefly  demonstrate. 

1.  In  the  14rth  Article  of  the  Dutch  Confession,  these  ex- 
pression soccur:  "  Man  knowingly  and  willingly  subjected  him- 
self to  sin,  and,  consequently,  to  death  and  cursing,  while  he 
lent  an  ear  to  the  deceiving  words  and  impostures  of  the  devil," 
&c.  From  this  sentence  I  conclude,  that  man  did  not  sin  on 
account  of  any  necessity  through  a  precediiig  decree  of  Pre- 
destination :  which  inference  is  diametrically  opposed  to  that 
doctrine  of  Predestination  against  which  I  now  contend 
Then,  in  the  16th  Article,  which  treats  of  the  eternal  election 
of  God^  these  words  are  contained :  "  God  shewed  himself 
MERCIFUL,  by  delivering  from  damnation,  and  by  saving,  those 


DECLARATION   OF   SENTIMENTS.  221 

persons  wlioiu,  in  his  eternal  and  iiuniutable  counsel  and  ac- 
cording to  liis  gratuitous  goodness,  he  chose  in  Christ  Jesus 
our  Lord,  witliout  any  regard  to  their  works.  And  he  shewed 
himself  just,  in  leaving  others  in  that  their  fall  and  perdition 
into  which  they  had  precipitated  themselves."  It  is  not  obvi- 
ous to  me,  how  these  words  are  consistent  with  this  doctrine 
of  Predestination. 

2.  In  the  20th  question  of  the  Heidelberg  Catechism,  we 
read  :  "  Salvation  through  Christ  is  not  given  [restored]  to 
all  them  wlio  had  perished  in  Adam,  but  to  tliose  only  who 
are  engrafted  into  Christ  by  true  faith,  and  who  embrace  his 
benefits."  From  this  sentence  I  infer,  that  God  has  7iot  abso- 
lutelij predestinated  any  men  to  salvation  /  hut  that  he  has  in 
his  decree  considered  [or  looked  upou^  them  as  helievers. 
Tliis  deduction  is  at  open  conflict  with  the  first  and  third  points 
of  this  Predestination.  In  the  54th  question  of  the  same  Cat- 
echism, it  is  said  :  "  I  believe  that,  from  the  beginning  to  tlie 
end  of  the  world,  the  Son  of  God  out  of  the  entire  race  of  man- 
kind doth  by  his  word  and  Spirit  gather  or  collect  unto  him- 
self a  company  chosen  unto  eternal  life  and  agreeing  together 
in  the  true  iiiith."  In  this  sentence  "  election  to  eternal  life," 
and  ''agreement  in  the  faith,"  stand  in  mutual  juxtaposition; 
and  in  such  a  manner,  that  the  latter  is  not  rendered  subordi- 
nate to  the  former,  wdiich,  according  to  these  sentiments  on 
Predestination  ought  to  have  been  done.  In  that  case  the 
words  should  have  been  placed  in  the  following  order:  "The 
Son  of  God  calls  and  gathers  to  himself,  by  his  word  and  Spirit, 
a  company  chosen  to  eternal  life,  that  they  may  helicve  and 
agree  together  in  the  true  faithP 

Since  such  are  the  statements  of  our  Confession  and  Cate- 
chism, no  reason  whatever  exists,  why  those  who  embrace  and 
defend  these  sentiments  on  Predestination,  should  either  vio- 
lently endeavor  to  obtrude  them  on  their  colleagues  and  on 
the  Church  of  Christ ;  or  why  they  should  take  it  amiss,  and 
put  the  worst  construction  upon  it,  when  any  thing  is  taught 
in  the  Church  or  University  that  is  not  exactly  accordant  with 
their  doctrine,  or  that  is  opposed  to  it. 

YII.  I  aflirm,  that  this  doctrine  is  repugnant  to  the  natuke 


222  JAMES   AEMINIUS. 

OF  God,  hut  particularly  to  those  attkibutes  of  his  nature  by 
which  he  jperforTns  and  manages  all  things^  his  wisdom^  justice,^ 
and  goodness. 

1.  It  is  repugnant  to  Lis  ^svisdom  in  three  ways.  (1.)  Be- 
cause it  represents  God  as  decreeing  something  for  a  particu- 
lar end  [or  purpose]  which  neither  is  nor  can  be  good : 
Which  is,  that  God  created  something  for  eternal  perdition  to 
the  praise  of  his  justice.  (2.)  Because  it  3tates,that  the  object 
which  God  proposed  to  himself  by  this  Predestination,  was, 
to  demonstrate  the  glory  of  his  mercy  and  justice  :  But  this 
glory  he  cannot  demonstrate,  "except  by  an  act  that  is  contrary 
at  once  to  his  mercy  and  his  justice,  of  which  description  is 
that  decree  of  God  in  which  he  determined  that  man  should 
sin  and  be  rendered  miserable.  (3.)  Because  it  changes  and 
inverts  the  order  of  the  two-fold  wisdom  of  God,  as  it  is  dis- 
played to  us  in  the  Scriptures.  For  it  asserts,  that  God  has 
absolutely  predetermined  to  save  men  by  the  mercy  and  wis- 
dom that  are  comprehended  in  the  doctrine  of  the  cross  of 
Christ,  without  having  foreseen  this  circumstance,  that  it  was 
impossible  for  man  (and  that,  truly,  through  his  own  fault,)  to 
be  saved  by  the  wisdom  which  was  revealed  in  the  law  and 
which  was  infused  into  him  at  the  period  of  his  creation  : 
When  the  scripture  asserts,  on  the  contrary,  that  "  it  pleased 
God  by  the  foolishness  of  preaching  to  save  them  that  believe  ;" 
that  is,  "  by  the  doctrine  of  the  cross,  after  that  in  the  wisdom 
of  God  the  world  by  wisdom  knew  not  God."     (1  Cor.  i,  21.) 

2.  It  is  repugnant  to  the  justice  of  God,  not  only  in  refer- 
ence to  that  attribute  denoting  in  God  a  love  of  righteousness 
and  a  hatred  of  iniquity,  but  also  in  reference  to  its  being  a 
perpetual  and  constant  desire  in  Him  to  render  to  every  one 
that  which  is  his  due.  (1.)  It  is  at  variance  with  the  Jirst 
of  these  ideas  of  justice  in  the  following  manner  :  Because  it 
affirms,  that  God  has  absolutely  willed  to  save  certain  indi- 
vidual men,  and  has  decreed  their  salvation  without  having 
the  least  regard  to  righteousness  or  obedience:  The  proper 
inference  from  which,  is,  that  God  loves  such  incn  iar  more 
than  his  own  justice  [or  righteousness.]  (2.)  It  is  o])posed  to 
the  second  idea  of  his  justice  :     Because  it  affirms,  that  God 


DECLAKATION    OF   SENTIMENTS.  223 

wishes  to  siil)jcct  Liscreutiire  to  misery,  )wliicli  cannot  possibly 
have  any  existence  except  as  the  i^imislinient  of  sin,)  althougli, 
at  the  same  time,  lie  does  not  look  upon  [or  consider]  the 
creature  as  a  sinner,  and  therefore  as  not  obnoxious  either  to 
wrath  or  to  punishment.  This  is  the  maimer  in  which  it 
lays  down  the  position,  that  God  has  willed  to  give  to  the 
creature  n(»t  only  something  which  does  not  belong  to  it,  but 
which  is  connected  with  its  greatest  injury.  Which  is  another 
act  directl}'  opposed  to  his  justice.  In  accordance,  therefore, 
M'ith  this  doctrine,  God,  in  the  first  place,  detracts  from  him- 
self that  which  is  his  own,  [or  his  right,]  and  then  imparts  to 
the  creature  Avhat  does  not  belong  to  it,  to  its  great  misery 
and  unhappiness. 

3.  It  is  also  repugnant  to  the  GoorKESs  of  God,  Goodness 
is  an  afll'ction  [or  disposition]  in  God  to  communicate  his  own 
good  so  far  as  his  justice  considers  and  admits  to  be  fitting 
and  proper.  But  in  this  doctrine  the  iollowing  act  is  attribu- 
ted to  God,  that,  of  himself,  and  induced  to  it  by  nothing 
external,  he  wills  the  greatest  evil  to  his  creatures  ;  and  that 
from  all  eternity  he  has  pre-ordaiued  that  evil  for  them,  or 
pre-dctermined  to  impart  it  to  them,  even  before  he  resolved 
to  bestow  upon  them  any  portion  of  good.  For  this  doctrine 
states,  that  God  willed  to  damn  ;  and,  that  he  might  be  able 
to  do  this,  he  willed  to  create ;  although  creation  is  the  first 
egress  [or  going  forth]  of  God's  goodness  towards  his  creatures. 
How  vastly  ditferent  are  such  statements  as  these  from  that 
expansive  goodness  of  God  by  which  he  confers  benefits  not 
only  on  the  unworthy,  but  also  on  the  evil,  the  unjust  and 
on  those  who  are  deserving  of  punishment,  which  trait  of 
Divine  Beneficence  in  our  Father  wno  is  ix  heaven,  we  are 
commanded  to  imitate.     (Matt,  v,  45.) 

VIII.  Such  a  doctrine  of  Predestination  is  contrary  to  the 
nature  of  man^  in  regard  to  his  having  been  created  after  the 
Divine  image  in  the  knowledge  of  God  and  in  righteousness — 
in  regard  to  his  having  been  created  with  freedom  of  will, 
and  in  regard  to  his  having  been  created  with  a  disposition 
and  aptitude  for  the  enjoyment  of  life  eternal.  These  three 
circumstances  respecting  him,  may  be  deduced  from  the  fol- 


22-i  JAMES  AEMIKTUS, 

lowing  brief  expressions  :  "  Do  this,  and  live  :"  (Rom.  x,  5.) 
"  In  the  day  that  thou  eatest  thereof,  thou  shalt  surely  die." 
(Gen.  ii,  17.)  If  man  be  deprived  of  any  of  these  qualifica- 
tions, such  admonitions  as  these  cannot  possibly  be  effective 
in  exciting  him  to  obedience. 

1.  This  doctrine  is  inconsistent  with  tlie  Divine  image^  which 
consists  of  the  knowledge  of  God  and  holiness.  For  accord- 
ing to  this  knowledge  and  righteousness  man  was  qualified  and 
empowered,  he  was  also  laid  under  an  obligation  to  know  God, 
to  love,  worship,  and  serve  him.  But  by  the  intervention,  or 
rather  by  the  iwe'dentl^yn^  of  this  Predestination,  it  was  pre- 
ordained that  man  should  be  formed  vicious  and  should  com- 
mit sin,  that  is,  that  he  should  neither  know  God,  love,  worship, 
nor  serve  him ;  and  that  he  should  not  perform  that  which  by 
this  image  of  God^  he  was  well  qualified  and  emj)Owered  to  do, 
and  which  he  was  bound  to  perform.  This  is  tantamount  to 
such  a  declaration  as  the  following,  which  any  one  might 
make :  "  God  did  undoubtedly  create  man  after  his  own 
image,  in  righteousness  and  true  holiness ;  but,  notwithstand- 
ing this,  he  fore-ordained  and  decreed,  that  man  should  become 
impure  and  unrighteous,  that  is,  should  be  made  conformable 
to  the  image  of  Satan." 

2.  This  doctrine  is  inconsistent  with  the  freedom  of  the  will, 
in  which  and  with  w^hich  man  was  created  by  God.  For  it 
prevents  the  exercise  of  this  liberty,  by  binding  or  determin- 
ing the  will  absolutely  to  one  object,  that  is,  to  do  this  thing 
precisely,  or  to  do  that.  God,  therefore,  according  to  this 
statement,  may  be  blamed  for  the  one  or  the  other  of  these 
two  things,  (with  which  let  no  man  charge  his  Maker  !)  either 
for  creating  man  with  freedom  of  will,  or  for  hindering  him  in 
the  use  of  his  own  liberty  after  he  had  formed  him  a  free 
agent.  In  the  former  of  these  two  cases,  God  is  chargeable 
with  a  want  of  cofisideration,  in  the  latter  with  mutability. 
and  in  both,  with  being  injm-ious  to  man  as  well  as  to  himself. 

3.  This  predestination  is  prejudicial  to  man  in  regard  to  the 
inclination  and  capacity  for  the  eternal  fruition  of  salvoJion, 
with  which  he  was  endowed  at  the  period  of  his  creation. 
For,  since  by  this  predestination  it  has  been  pre-determined, 


DECLAKATION    OF   SENTIMENTS.  225 

that  the  greater  part  of  mankind  shall  not  be  made  partakers 
of  salvation,  but  shall  tall  into  everlasting  condemnation,  and 
since  this  predetermination  took  place  even  before  the  decree 
had  passed  for  creating  man,  such  persons  are  deprived  of 
something,  for  the  desire  of  which  thej  have  been  endowed 
by  God  with  a  natural  inclination.  This  great  privation  they 
suffer,  not  in  consequence  of  any  preceding  sin  or  demerit  of 
their  own,  but  simply  and  solely  through  this  sort  of  predes- 
tination. 

IX,  This  Predestination  is  diametrically  opposed  to  the 
ACT  OF  Creation. 

1.  For  creation  is  a  communication  of  good  according  to 
the  intrinsic  property  of  its  nature.  Bat  a  creation  of  this 
description,  whose  intent  or  design  is,  to  make  a  way  through 
itself  by  which  the  reprobation  that  had  been  previously 
determined  may  obtain  its  object,  is  not  a  communication  of 
good.  For  we  ought  to  form  our  estimate  and  judgment  of 
every  good,  from  the  mind  and  intention  of  Ilim  who  is  the 
Donor,  and  from  the  end  to  which  or  on  account  of  which  it  is 
bestowed.  In  the  present  instance,  the  intention  of  the  Donor 
would  have  been,  to  condemn,  which  is  an  act  that  could  not 
possibly  aifect  any  one  except  a  creature  ;  and  the  end  or  event 
of  creation  would  have  been  the  eternal  perdition  of  the 
creature.  In  that  case  creation  would  not  have  been  a  com- 
munication of  any  good,  but  a  preparation  for  the  greatest  evil 
both  according  to  the  very  intention  of  the  Creator  and  the 
actual  issue  of  the  matter;  and  according  to  the  W'Ords  of 
Christ,  "  It  had  been  good  for  that  man^  if  he  had  never  heen 
lomT    (Matt,  xxvi,  24.) 

2.  Reprobation  is  an  act  of  hatred,  and  from  hatred  derives 
its  origin.  But  creation  does  not  proceed  from  hatred  ;  it  is 
not  therefore  a  way  or  means,  which  belongs  to  the  execution 
of  the  decree  of  reprobation. 

3.  Creation  is  a  perfect  act  of  God,  by  which  he  has  mani- 
fested his  wisdom,  g(»odness  and  omnipotence  :  It  is  not 
therefore  subordinate  to  the  end  of  any  other  preceding  work 
or  action  of  God.  But  it  is  rather  to  be  viewed  as  that  act  of 
God,  which  necessarily  precedes  and  is  antecedent  to  all  other 

15  VOL.  I. 


226  JAMES  AEMEmJS. 

acts  that  he  can  possibly  either  decree  or  undertake.  Unless 
God  had  formed  a  previous  conception  of  the  work  of  crea- 
tion, he  could  not  have  decreed  actually  to  undertake  any 
other  act ;  and  until  he  had  executed  the  work  of  creation,  he 
could  by  no  means  have  completed  any  other  operation. 

4.  All  the  actions  of  God  which  tend  to  the  condemnation 
of  his  creatures,  are  strange  loorh  or  foreign  to  him  ;  because 
God  consents  to  them,  for  some  other  cause  that  is  quite  ex- 
traneous. But  creation  is  not  an  action  that  is  foreign  to  God, 
but  it  is  proper  to  Him.  It  is  eminently  an  action  most 
appropriate  to  Ilim,  and  to  which  he  could  be  moved  by  no 
other  external  cause,  because  it  is  the  very  first  of  the  Divine 
acts,  and,  till  it  was  done,  nothing  could  have  any  actual 
existence,  except  God  himself;  for  every  thing  else  that  has  a 
being,  came  into  existence  through  this  action. 

5.  If  creation  be  the  way  and  means  through  which  God 
willed  the  execution  of  the  decree  of  his  reprobation,  he  was 
more  inclined  to  will  the  act  of  reprobation  than  that  of  crea- 
tion ;  and  he  consequently  derived  greater  satisfaction  from 
the  act  of  condemning  certain  of  his  innocent  creatures,  than 
in  the  act  of  their  creation. 

6.  Lastly.  Creation  cannot  be  a  way  or  means  of  reproba- 
tion according  to  the  absolute  purpose  of  God  :  because,  after 
the  creation  was  completed,  it  was  in  the  power  of  man  still  to 
have  remained  obedient  to  the  Divine  commands,  and  not  to 
commit  sin ;  to  render  this  possible,  while  God  had  on  one 
part  bestowed  on  him  sufficient  strength  and  power.  He  had 
also  on  the  other  placed  sufficient  impediments  ;  a  circum- 
stance most  diametrically  opposed  to  a  predestination  of  this 
description. 

X.  This  doctrine  is  at  open  hostility  with  the  nature  or 
ETERNAL  LIFE,  and  the  titles  by  which  it  is  signally  distin- 
guished in  the  Scriptures.  For  it  is  called  "  the  inheritance 
of  the  sons  of  God;"  (Tit.  iii,  7,)  but  those  alone  are  the 
sons  of  God,  according  to  the  doctrine  of  the  Gosi)el,  "  who 
believe  in  the  name  of  Jesus  Christ."  (John  i,  12.)  It  is  also 
called,  "  the  reward  of  obedience,"  (Matt,  v,  12,)  and  of  "  the 
labor  of  love ;"  (Heb.  vi,  10,)  "  the  recompense  of  those  who 


DECLAUATION   OF  SENTIMENTS. 


227 


fi<>;ht  tlie  good  fight  and  wlio  run  well,  a  crown  of  righteous- 
ness," 6zc.  (llev.  ii,  10 ;  2  Tim.  iv,  7,  8.)  God  therefore  has 
not,  from  his  own  absolute  decree,  without  any  consideration 
or  regard  whatever  to  faith  and  obedience,  appointed  to  any 
man,  or  determined  to  appoint  to  him,  life  eternal. 

XI.  This  Predestination  is  also  opposed  to  the  natuke  of 
ETERNAL  DEATH,  and  to  t/iosc  appellations  lyy  which  it  is 
described  in  Scripture.  For  it  is  called  "  the  wages  of  sin  ; 
(Rom.  vi,  23,)  the  punishment  of  everlasting  destruction, 
which  shall  be  recompensed  to  them  that  know  not  God,  and 
that  obey  not  the  Gospel  of  our  Lord  Jesus  Christ ;  (2  Thess. 
i,  8,  i),)  the  everlasting  fire  prepared  for  the  Devil  and  his 
angels,  (Matt,  xxv,  41,)  a  fire  which  shall  devour  the  enemies 
and  advei-saries  of  God."  (Ileb.  x,  27.)  God,  therefore,  has 
not,  by  any  absolute  decree  without  respect  to  sin  and  diso- 
bedience, prepared  eternal  death  for  any  person. 

XII.  This  Predestination  is  inconsistent  with  the  nature 
AND  properties  OF  SIN,  m  tioo  ways '.  (1.)  Because  sin  is 
called  "  disobedience"  and  "  rebellion,"  neither  of  which 
terms  can  possibly  apply  to  any  person  who  by  a  preceding 
Divine  decree  is  placed  under  an  unavoidable  necessity  of 
sinning.  (2.)  Because  sin  is  the  meritorious  cause  of  damna- 
tion. But  the  meritorious  cause  which  moves  the  Divine  will 
to  reprobate,  is  according  to  justice  ;  and  it  induces  God,  who 
holds  sin  in  abhorrence,  to  will  reprobation.  Sin,  therefore, 
which  is  a  cause,  cannot  be  placed  among  the  means,  by  which 
God  executes  the  decree  or  will  of  reprobation. 

XIII.  This  Doctrine  is  likewise  repugnant  to  the  nature 
OF  Divine  grace,  an<?,  as  far  as  its  powers  permit^  it  effects 
itsdestmction.  Under  whatever  specious  pretences  it  may  be 
asserted,  that  "  this  kind  of  predestination  is  most  admirably 
adapted  and  quite  necessary  for  the  establishment  of  grace," 
yet  it  destroys  it  in  three  ways : 

1.  Because  grace  is  so  attempered  and  commingled  with  the 
nature  of  man,  as  not  to  destroy  within  him  the  liberty  of  his 
will,  but  to  give  it  a  right  direction,  to  correct  its  depravity, 
and  to  allow  man  to  possess  his  own  proper  notions.     "While, 


228  JAMES  AjjMnmis. 

on  the  contraiy,  this  Predestination  introduces  such  a  species 
of  grace,  as  takes  away  free  will  and  hinders  its  exercise. 

2.  Because  the  representations  of  grace  which  the  Scrip- 
tures contain,  are  such  as  describe  it  capable  of  "being  resist- 
ed, (Acts,  vii,  51,)  and  received  in  vain  ;"  (2  Cor.  vi,  1,)  and 
that  it  is  possible  for  man  to  avoid  yielding  his  assent  to  it ; 
and  to  refuse  all  co-operation  with  it.  (Heb.  xii,  15  ;  Matt, 
xxiii,  37  ;  Luke  vii,  30.)  While,  on  the  contrary,  this  predes- 
tination affirms,  that  grace  is  a  certain  irresistible  force  and 
operation. 

3.  Because,  according  to  the  primary  intention  and  chief 
design  of  God,  grace  conduces  to  the  good  of  those  persons  to 
whom  it  is  offered  and  by  whom  it  is  received :  While,  on  the 
contrary,  this  doctrine  drags  along  with  it  the  assertion,  that 
grace  is  offered  even  to  certain  reprobates,  and  is  so  far  com- 
municated to  them  as  to  illuminate  their  understandings  and 
to  excite  within  them  a  taste  for  the  heavenly  gifts,  only  for 
this  end  and  purpose,  that,  in  proportion  to  the  height  to 
which  they  are  elevated,  the  abyss  into  which  they  are  pre- 
cipitated may  be  the  deeper,  and  their  fall  the  heavier  ;  and 
that  they  may  both  merit  and  receive  the  greater  perdition. 

XIY.  The  doctrine  of  this  ])rede8tination  is  injurious  to 
THE  GLORY  OF  GoD,  which  docs  Dot  consist  of  a  declaration  of 
liberty  or  authority,  nor  of  a  demonstration  of  anger  and 
power,  except  to  such  an  extent  as  that  declaration  and  dem- 
onstration may  be  consistent  with  justice,  and  with  a  perpet- 
ual reservation  in  behalf  of  the  honor  of  God's  goodness. 
But,  according  to  this  doctrine,  it  follows  that  God  is  toe  au- 
thor OF  SIN,  which  may  be  proved  by  four  arguments  : 

1.  One  of  its  positions  is,  that  God  has  absolutely  decreed 
to  demonstrate  his  glory  by  punitive  justice  and  mercy,  in  the 
salvation  of  some  men,  and  in  the  damnation  of  others,  which 
neither  was  done,  nor  could  have  possibly  been  done,  unless 
sin  had  entered  into  the  world. 

2.  This  doctrine  affirms,  that,  in  order  to  obtain  his  object, 
God  ordained  that  man  should  commit  sin,  and  be  rendered 
vitiated  ;  and,  from  this  Divine  ordination  or  appointment, 
the  fall  of  man  necessarily  followed. 


DECLARATION   OF   SENTIMENTS.  229 

3.  It  asserts  that  God  has  denied  to  man,  or  lias  withdrawn 
from  him,  such  a  portion  of  grace  as  is  sufficient  and  neces- 
sary to  enable  him  to  avoid  sin,  and  that  this  was  done  be- 
fore man  had  sinned  :  M'hich  is  an  act  that  amoni:ts  to  the 
same  as  if  God  had  prescribed  a  law  to  man,  which  it  would 
be  utterly  impossible  for  him  to  fulfill,  when  the  nature  in 
which  he  had  been  created  was  taken  into  consideration. 

4.  It  ascribes  to  God  certain  operations  with  regard  to  man, 
both  external  and  internal,  both  mediate  (by  means  of  the 
intervention  of  other  creatures)  and  immediate — which  divine 
operations  being  once  admitted,  man  must  necessarily  commit 
sin,  by  that  necessity  which  the  schoolmen  call  "  a  consequen- 
tial necessity  antecedent  to  the  thing  itself,"  and  which  totally 
destroys  the  freedom  of  the  will.  Such  an  act  does  this  doc- 
trine attribute  to  God,  and  represents  it  to  proceed  from  his 
primary  and  chief  intention,  without  any  foreknowledge  of  an 
inclination,  will,  or  action  on  the  part  of  man. 

From  these  premises,  we  deduce,  as  a  further  conclusion, 
that  God  really  sins.  Beca'use,  according  to  this  doctrine,  he 
moves  to  sin  by  an  act  that  is  unavoidable,  and  according  to 
his  own  pur})Ose  and  primary  intention,  without  having  re- 
ceived any  j^revious  inducement  to  such  an  act  from  any  pre- 
ceding sin  or  demerit  in  man. 

From  the  same  position  we  might  also  infer,  that  Godis  the 
only  sinner.  For  man,  who  is  impelled  by  an  irresistible 
force  to  commit  sin,  (that  is,  to  perpetrate  some  deed  that  has 
been  prohibited,)  cannot  be  said  to  sin  himself 

As  a  legitimate  consequence  it  also  follows,  that  sin  is  not 
sin,  since  whatever  that  be  which  God  does,  it  neither  can  be 
sin,  nor  ought  any  of  his  acts  to  receive  that  appellation. 

Besides  the  instances  which  I  have  already  recounted,  there 
is  another  method  by  which  this  doctrine  inflicts  a  deep  wound 
on  the  honor  of  God — but  these,  it  is  probable,  will  be  con- 
sidered at  present  to  be  am})ly  sufficient. 

XV.  This  doctrine  is  higJdy  dishonor  able  to  Jesus  Christ 
our  Savior.  For,  (1.)  it  entirely  excludes  him  from  that  de- 
cree of  predestination  which  predestinates  the  end  :  and  it 
affirms,  that   men   were   predestinated    to   be  saved,  before 


230  JAMES  AKMmros. 

Christ  was  predestinated  to  save  them ;  and  thus  it  argues, 
that  he  is  not  the  foundation  of  election.  (2.)  It  denies,  that 
Christ  is  the  meritorious  cause,  that  again  obtained  for  us  the 
salvation  which  we  had  lost,  by  placing  him  as  only  a  subor- 
dinate cause  of  that  salvation  which  had  been  already  fore- 
ordained, and  thus  only  a  minister  and  instrument  to  apply 
that  salvation  unto  us.  This  indeed  is  in  evident  congruity 
with  the  opinion  which  states  "  that  God  has  absolutely  willed 
the  salvation  of  certain  men,  by  the  first  and  supreme  decree 
which  he  passed,  and  on  which  all  his  other  decrees  depend 
and  are  consequent."  If  this  be  true,  it  was  therefore  impos- 
sible for  the  salvation  of  such  men  to  have  been  lost,  and 
therefore  unnecessary  for  it  to  be  repaired  and  in  some  sort 
regained  afresh,  and  discovered,  by  the  merit  of  Christ,  who 
was  fore-ordained  a  Savior  for  them  alone. 

XYI.  This  doctnne  is  also  hurtful  to  the  salvation  of 

MEN. 

1.  Because  it  prevents  that  saving  and  godly  soitow  for  sins 
that  have  been  committed,  which*  cannot  exist  in  those  who 
have  no  consciousness  of  sin.  But  it  is  obvious,  that  the  man 
who  has  committed  sin  through  the  unavoidable  necessity  of 
the  decree  of  God,  cannot  possibly  have  this  kind  of  conscious- 
ness of  sin.     (2  Cor.  vii,  10.) 

2.  Because  it  removes  all  pious  solicitude  about  being  con- 
verted from  sin  unto  God.  For  he  can  feel  no  sue  h  concern 
who  is  entirely  passive  and  conducts  himself  like  a  dead  man, 
with  respect  not  only  to  his  discernment  and  perception  of  the 
grace  of  God  that  is  exciting  and  assisting,  but  also  to  his 
assent  and  obedience  to  it ;  and  who  is  converted  by  such  an 
irresistible  impulse,  that  he  not  only  cannot  avoid  being  sen- 
sible of  the  grace  of  God  which  knocks  within  him,  but  he 
must  likewise  of  necessity  yield  his  assent  to  it,  and  thus  con- 
vert himself,  or  lather  be  converted.  Such  a  person  it  is 
evident,  cannot  produce  within  his  heart  or  conceive  in  his 
mind  this  solicitude,  except  he  have  previously  felt  the  same 
irresistible  motion.  And  if  he  should  produce  within  his 
heart  any  such  concern,  it  would  be  in  vain  and  without  the 
least  advantage.    For  that  cannot  be  a  true  solicitude,  which 


DECLARATION   OF   SENTIMKNTS.  231 

is  not  produced  in  the  heart  by  any  other  means  except  by  an 
irresistible  force  according  to  the  absohite  purpose  and  inten- 
tion of  God  to  effect  his  salvation.     (Rev^  ii,  3  ;  iii,  2.) 

3.  Because  it  restrains,  in  persons  that  are  converted,  all 
zeal  and  studious  regard  for  good  works,  since  it  declares  "  that 
the  regenerate  cannot  perform  either  more  or  less  good  than 
they  do."  For  he  that  is  actuated  or  impelled  by  saving 
grace,  must  work,  and  cannot  discontinue  his  labor ;  but  he 
that  is  not  actuated  by  the  same  grace,  can  do  nothing,  and 
finds  it  necessary  to  cease  from  all  attempts.     (Tit.  iii,  IJ:,) 

4.  Because  it  extinguishes  the  zeal  for  prayer,  which  j'et  is 
an  efficacious  means  instituted  by  God  for  asking  and  obtain- 
ing all  kinds  of  blessings  from  him,  but  princijjally  the  great 
one  of  salvation.  (Lnke  xi,  1-13.)  But  from  the  circum- 
stance of  it  having  been  before  determined  by  an  immutable 
and  inevitable  decree,  that  this  description  of  men  [the  elect] 
should  obtain  salvation,  prayer  cannot  on  any  account  be  a 
means  for  asking  and  obtaining  that  salvation.  It  can  onlj^  be 
a  mode  of  worshiping  God ;  because  according  to  the  absolute 
decree  of  his  predestination  he  has  determined  that  such  men 
shall  be  saved. 

5.  It  takes  away  all  that  most  salutary  fear  and  trembling 
with  which  we  are  com7nanded  to  work  out  our  own  salvation. 
(Phil,  ii,  12.)  For  it  states  "  that  he  who  is  elected  and  be- 
lieves, cannot  sin  with  that  full  and  entire  willingness  with 
which  sin  is  committed  by  the  ungodly  ;  and  that  they  cannot 
either  totally  or  finally  tall  away  from  faith  or  grace." 

6.  Because  it  produces  within  men  a  despair  both  of  per- 
forming that  which  their  duty  requires  and  of  obtaining  that 
towards  which  their  desires  are  directed.  For  when  they  are 
taught  that  the  grace  of  God  (which  is  really  necessary  to  the 
performance  of  the  least  portion  of  good)  is  denied  to  the  ma- 
jority of  mankind,  according  to  an  absolute  and  peremptory 
decree  of  God — and  that  such  grace  is  denied  because,  by  a 
preceding  decree  equally  absolute,  God  has  determined  not  to 
confer  salvation  on  them  but  damnation  ;  when  they  are  thus 
taught,  it  is  scarcely  possible  for  any  other  result  t<i  ensue, 
than  that  the  individual  who  cannot  even  with  great  difficulty 


232  JAMES    AIlMINirS. 

work  a  persuasion  within  himself  of  his  being  elected,  should 
soon  consider  himself  included  in  the  number  of  the  reprobate. 
From  such  an  apprehension  as  this,  must  arise  a  certain  des- 
pair of  performing  righteousness  and  obtaining  salvation. 

XYII.  This  doctrine  mvEKTS  the  order  of  the  gospel 
of  Jesus  Christ.  For  in  the  gospel  God  requires  repentance 
and  faith  on  the  part  of  man,  by  promising  to  him  life  ever- 
lasting, if  he  consent  to  become  a  convert  and  a  believer. 
(Mark  i,  15  ;  xvi,  16.)  But  it  is  stated  in  this  [Supralapsarian] 
decree  of  Predestination,  that  it  is  God's  absolute  will,  to 
bestow  salvation  on  certain  particular  men,  and  that  He  willed 
at  the  same  time  absolutely  to  give  those  very  individuals 
repentance  and  faith,  by  means  of  an  irresitible  force,  because 
it  was  his  will  and  pleasure  to  save  them.  In  the  g08j)el,  God 
denounces  eternal  death  on  the  impenitent  and  unbelieving. 
(John  iii.  36.)  and  those  threats  contribute  to  the  purpose 
which  he  has  in  view,  that  he  may  by  such  means  deter  them 
from  unbelief  and  thus  may  save  them.  But  by  this  decree  of 
Predestination  it  is  taught,  that  God  wills  not  to  confer  on  cer- 
tain individual  men  that  grace  which  is  necessary  for  conversion 
and  faith  because  he  has  absolutely  decreed  their  condemnation. 
The  Gospel  says,  "  God  so  loved  the  world  that  he  gave 
his  only-begotten  Son,  that  whosoever  believeth  in  him 
should  have  everlasting  life."  (John  iii,  10.)  But  this  doctrine 
declares ;  "  that  God  so  loved  those  whom  he  had  absolutely 
elected  to  eternal  life,  as  to  give  his  Son  to  them  alone,  and 
by  an  irresistible  force  to  produce  within  them  faith  on  him." 
To  embrace  the  whole  in  few  words,  the  gospel  says,  "  Fulfill 
the  command,  and  thou  shalt  obtain  the  promise  ;  believe,  and 
thou  shalt  live."  But  this  [Supralapsarian]  doctrine  says, 
"  Since  it  is  my  will  to  give  thee  life,  it  is  therefore  my  will  to 
give  thee  faith  :"  which  is  a  real  and  most  manifest  inversion 
of  the  gospel. 

XYIII.  This  Predestination  is  i?i  0jpe7i  hostility  to  the 
ministry  of  the  Gospel. 

1.  For  if  God  by  an  irresistible  power  quicken  him  who  is 
dead  in  trespasses  and  sins,  no  man  can  be  a  minister  and  "  a 
laborer  together  with  God,"  (1  Cor.  iii,  9,)  nor  can  the  word 


DECLARATION    OF   SENTIMENTS.  233 

preached  by  man  be  the  instrument  of  grace  and  of  the  Spirit, 
any  more  than  a  creature  could  have  been  an  instrument  of 
grace  in  the  first  creation,  or  a  dispenser  of  that  grace  in  the 
resurrecti(.)n  of  the  body  from  the  dead. 

2.  Because  by  this  Predestination  the  ministry  of  tlie  gos- 
pel is  made  "  the  savor  of  death  unto  death"  in  the  case  of 
the  majority  of  those  who  hear  it,  (2  Cor.  ii,  14-16,)  as  well 
as  an  instrument  of  condemnation,  according  to  the  primaiy 
design  and  absolute  intention  of  God,  without  any  considera- 
tion of  previous  rebellion. 

3.  Because,  according  to  this  doctrine,  Baptism,  when 
administered  to  many  reprobate  children,  (who  yet  are  the 
oftspring  of  parents  that  believe  and  are  God's  covenant  peo- 
ple,) is  evidently  a  seal  [or  ratification]  of  nothing,  and  thus 
becomes  entirely  useless,  in  accordance  with  the  primary  and 
absolute  intention  of  God,  without  any  fault  [or  culpability]  on 
the  part  of  the  infants  themselves,  to  whom  it  is  administered 
in  obedience  to  the  divine  command. 

4.  Because  it  hindei-s  public  prayers  from  being  offered  to 
God  in  a  becoming  and  suitable  manner,  that  is,  w'ith  faith, 
and  in  confidence  that  they  will  be  profitable  to  all  the  hearers 
of  the  word  ;  when  there  are  many  among  them,  whom  God 
is  not  only  unwilling  to  save,  but  whom  by  his  absolute, 
eternal,  and  inmiutable  will,  (which  is  antecedent  to  all  things 
and  causes  whatever,)  it  is  his  will  and  pleasure  to  damn  :  In 
the  mean  time,  when  the  Apostle  commands  pkayees  and 
suprLicATioNs  to  be  made  for  all  men,  he  adds  this  reason, 
"for  this  is  good  and  acceptable  in  the  sight  of  God  our 
Savior ;  who  will  have  all  men  to  be  saved,  and  to  come 
unto  the  knowledge  of  the  truth."     (1  Tim.  ii,  1-4.) 

5.  The  constitution  of  this  doctrine  is  such,  as  very  easily 
to  render  pastors  and  teachers  slothful  and  negligent  in  the 
exercise  of  their  ministry  :  Because,  from  this  doctrine  it 
appeal's  to  them  as  though  it  were  impossible  for  all  their 
diligence  to  be  useful  to  any  i)ersons,  except  to  those  only 
whom  God  absolutely  and  precisely  wills  to  save,  and  who 
cannot  pos^^ibly  perish  ;  and  as  though  all  their  negligence 
could  be  hurtful  to  none,  except  to  those   alone  whom  God 


234  JAMES   AEMINTUS. 

absolutely  wills  to  destroy,  who  must  of  necessity  perish,  and 
to  whom  a  contrary  fate  is  impossible. 

XIX.  This  doctrine  completely  subverts  the  foundatio]!? 
OF  religion  est  geneeal,  and  of  the  Chnstian  Religion  in 
particidar. 

1.  The  foundation  of  religion  considered  in  general,  is 
a  tioo-fold  love  of  God  ;  without  which  there  neither  is  nor 
can  be  any  Religion :  The  First  of  them  is  a  love  for  right- 
eousness [or  justice]  which  gives  existence  to  his  hatred  of 
sin.  The  Second  is  a  love  for  the  creature  who  is  endowed 
with  reason,  and  (in  the  matter  now  before  us,)  it  is  a  love 
for  man,  according  to  the  expression  of  the  Apostle  to  the 
Hebrews.  "  For  he  that  cometh  to  God  must  believe  that  he 
is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek 
him."  (xi,  6.)  God's  love  of  righteousness  is  manifested 
by  this  circumstance,  that  it  is  not  his  will  and  pleasure  to 
bestow  eternal  life  on  any  except  on  "  those  who  seek  Him." 
God's  love  of  man  consists  in  his  being  willing  to  give  him 
eternal  life,  if  he  seek  him. 

A  mutual  relation  subsists  between  these  two  kinds  of  love, 
which  is  this.  The  latter  species  of  love,  which  extends  itself 
to  the  creatures,  cannot  come  into  exercise,  except  so  far  as  it 
is  permitted  by  the  former,  [the  love  of  righteousness]  :  The 
former  love,  therefore,  is  by  far  the  most  excellent  spe- 
cies ;  but  in  every  direction  there  is  abundant  scope  for  the 
emanations  of  the  latter,  [the  love  of  the  creature,]  except 
where  the  former  [the  love  of  righteousness]  has  placed  some 
impediment  in  the  range  of  its  exercise.  The  first  of  these 
consequences  is  most  evidently  proved  from  the  circumstance 
of  God's  condemning  man  on  account  of  sin,  although  he  loves 
him  in  the  relation  in  which  he  stands  as  his  creature  ;  which 
would  by  no  means  have  been  done,  had  he  loved  man  more 
than  righteousness,  [or  justice,]  and  had  he  evinced  a  stronger 
aversion  to  the  eternal  misery  of  man  than  to  his  disobedience. 
But  the  second  consequence  is  proved  by  this  argument, 
that  God  condemns  no  person,  except  on  account  of  sin ;  and 
that  he  saves  such  a  multitude  of  men  who  turn  themselves 
away  [or  are  converted]  from  sin ;   which  he  could  not  da, 


DECLAHATION   OF   SENTIMENTS.  235 

unless  it  was  his  will  to  allow  as  abundant  scope  to  his  lave 
for  the  creatures^  as  is  permitted  by  7n(jhteoumicss  [or  justice] 
under  the  regulation  of  the  Divine  judgment. 

But  tills  [Supralapsarian]  doctrine  inverts  this  order  and 
mutual  relation  in  two  ways :  (1.)  The  one  is  when  it  states, 
that  God  wills  absolutely  to  save  certain  particular  men,  with- 
out having  had  in  that  his  intention  the  least  reference  or 
regard  to  their  obedience.  This  is  the  manner  in  which  it 
places  the  love  of  God  to  man  before  his  love  of  righteousness^ 
and  lays  down  the  position — that  God  loves  men  (as  such) 
more  than  righteousness,  and  evinces  a  stronger  avereion  to 
their  misery  than  to  their  sin  and  disobedience.  (2.)  The 
other  is  when  it  asserts,  on  the  contrary,  that  God  wills  abso- 
lutely to  damn  certain  particular  men  without  manifesting  in 
his  decree  any  consideration  of  their  disobedience.  In  this 
manner  it  detracts  from  his  love  to  the  creature  that  which 
belongs  to  it ;  while  it  teaches,  that  God  hates  the  creature, 
without  any  cause  or  necessity  derived  from  his  love  of  right- 
eousness and  his  hatred  of  iniquity.  In  which  case,  it  is  not 
true,  "  that  sin  is  the  jjrimary  object  of  God's  hatred,  and  its 
only  meritorious  cause." 

The  great  influence  and  potency  which  this  consideration 
possesses  in  subverting  the  foundation  of  religion,  may  be 
appropriately  described  by  the  following  simile :  Suppose  a 
son  to  say,  "  My  father  is  such  a  great  lover  of  righteousness 
and  equity,  that,  notwithstanding  I  am  his  beloved  son,  he 
would  disinherit  me  if  I  were  found  disobedient  to  him. 
Obedience,  therefore,  is  a  duty  which  I  must  sedulously 
cultivate,  and  which  is  highly  incumbent  upon  me,  if  I  wish 
to  be  his  heir."  Suppose  another  son  to  say  :  "  My  father's 
love  for  me  is  so  great,  that  he  is  absolutely  resolved  to  make 
me  his  heir.  There  is,  therefore,  no  necessity  for  my  earn- 
estly striving  to  yield  him  obedience  ;  for,  according  to  his 
unchangeable  "will,  I  shall  become  his  heir.  Xay,  he  will  by 
an  irresistible  force  draw  me  to  obey  him,  rather  than  not 
Buffer  me  to  be  made  his  heir."  But  such  reasoning  as  the 
latter  is  diametrically  opposed  to  the  doctrine  contained  in  the 
following  words  of  John  the  Baptist :    "  And  think  not  to  say 


236  JAME3    AEMINnrS. 

within  yourselves,  We  have  Abraham  to  ouk  father  :  For 
I  say  unto  you,  tliat  God  is  able  of  these  stones  to  raise  up 
children  unto  Abraham."     (Matt,  iii,  9.) 

2.  But  the  Christian  Eeligion  also  has  its  superstructure 
built  upon  this  two-fold  love  as  a  foundation.     This  love,  how- 
ever, is  to  be  considered  in  a  manner  somewhat  different,  in 
consequence  of  the  change  in  the  condition  of  man,  who,  when 
he  had  been  created  after  the  image  of  God  and  in  his  favor, 
became  by  his  own  fault  a  sinner  and  an  enemy  to  God.     (1.) 
God's  love  of  righteousness  [or  justice]  on  which  the  Christian 
Eeligion  rests,  is,  First^  that  righteousness  w^hich  he  declared 
only  once,  which  was  in  Christ ;  because  it  was  his  will  that 
sin  should  not  be  expiated  in  any  other  way  than  hy  the  hlood 
and  death  of  his  Son ^  and  that  Christ  should  not  be  admitted 
before  him  as  an  Advocate,  Deprecator  and  Intercessor,  except 
lohen  sjmnkled  hy  his  own  Uood.     But  this  love  of  righteous- 
ness is.  Secondly^  that  which  he  daily  manifests  in  the  preach- 
ing of  the  gospel,  in  w^hich  he  declares  it  to  be  his  will  to  grant 
a  conmiunication  of  Christ  and  his  benefits  to  no  man,  except 
to  him  who  becomes  converted  and  believes  in  Christ.     (2.) 
God's  love  of  miserable  sinners^  on  which  likewise  the  Chris- 
tian Eeligion  is  founded,  is,  First^  that  love  by  which  He  gave 
his  Son  for  them,  and  constituted  him  a  Savior  of  those  who 
obey  Him.     But  this  love  of  sinners  is.  Secondly^  that  by  which 
he  hath  required  obedience,  not  according  to  the  rigor  and 
severity  to  which  he  was  entitled  by  his  own  supreme  right, 
but  according  to  his  grace  and  clemency,  and  with  the  addi- 
tion of  a  promise  of  the  remiosion  ol  sins,  provided  fallen  man 
repent. 

The  [Supralapsarian]  doctrine  of  Predestination  is,  in  two 
ways,  opposed  to  this  two  fold  foundation :  First,  by  stating, 
"•  that  God  has  such  a  great  love  for  certain  sinners,  that  it  was 
his  will  absolutely  to  save  them  before  he  had  given  satisfac- 
tion, through  Christ  Jesus,  to  his  love  of  righteousness,  [or 
justice,]  and  that  he  thus  willed  their  salvation  even  in  his 
own  fore-knowledge  and  according  to  his  determinate  pur- 
pose."    Besides,  it  totally  and  most  completely  overturns  this 

foundation,  by  teaching  it  to  be  "  God's  jjleasure,  that  satis- 


DECLARATION   OF   SENTIMENTS.  237 

faction  should  he  paid  to  his  justice,  [or  rii^htcousncss,]  be- 
cause he  willed  absolutely  to  save  such  persons  :"  Which  is 
nothing  less,  than  to  make  his  love  for  justice,  manifested  in 
Christ,  subordinate  to  his  love  for  sinful  man  whom  it  is  his 
will  absolutely  to  save.  Secondly.  It  opposes  itself  to  this 
foundation,  by  teaching,  "  that  it  is  the  will  of  God  absolutely  to 
damn  certain  sinners  without  any  consideration  of  their  impeui- 
tency ;"  when  at  the  same  time  a  most  plenary  and  complete 
satisfaction  had  been  rendered,  in  Christ  Jesus,  to  God's  love 
of  righteousness  [or  justice]  and  to  his  hatred  of  sin.  So  that 
nothing  now  can  hinder  the  possibility  of  his  extending  mercy 
to  the  sinner,  whosoever  he  may  be,  except  the  condition  of 
repentance.  Unless  some  pei*son  should  choose  to  assert,  what 
is  stated  in  this  doctrine,  "  that  it  has  been  God's  will  to  act 
towards  the  greater  part  of  mankind  with  the  same  severity 
as  he  exercised  towards  the  devil  and  his  angels,  or  even  with 
greater,  since  it  was  his  pleasure  that  neither  Christ  nor  his 
gospel  should  be  productive  of  greater  blessings  to  them  than 
to  the  devils,  and  since,  according  to  the  first  offence,  the 
door  of  grace  is  as  much  closed  against  them  as  it  is  against 
the  evil  angels."  Yet  each  of  those  angels  sinned,  by  himself 
in  his  own  i)roper  pei'son,  through  his  individual  malicious- 
ness, and  by  his  voluntary  act ;  while  men  sinned,  only  in 
Adam  their  parent,  before  they  had  been  brought  into  exist- 
ence. 

But,  that  we  may  more  clearly  understand  the  fact  of  this 
twofold  love  being  the  foundation  of  all  religion  and  the  manner 
in  which  it  is  so,  with  the  mutual  correspondence  that  subsists 
between  each  other,  as  we  have  already  described  them,  it 
will  be  profitable  for  us  to  contemplate  with  greater  attention 
the  following  words  of  the  Apostle  to  the  Hebrews  :  "  He 
that  Cometh  to  God,  must  believe  that  he  is,  and  that  nE  is  a 
rewarder  of  them  that  diligently  seek  him."  In  these  words 
two  things  are  laid  down  as  foundations  to  Eeligion,  in  oppo- 
sition t<j  two  fiery  darts  of  Satan,  which  are  the  most  perni- 
cious pests  to  it,  and  each  of  which  is  able  by  itself  to  overturn 
and  extirpate  all  religion.     One  of  them  is  Security,  the  other 


238  JAMES   AEMINIUS. 

Despair.  Security  operates,  when  a  man  persuades  himself, 
that,  how  inattentive  soever  he  may  be  to  the  worship  of  God, 
he  will  not  be  damned,  but  will  obtain  salvation.  Despair  is 
in  operation,  when  a  person  entertains  a  persuasion,  that, 
whatever  degree  of  reverence  he  may  evince  towards  God,  he 
will  not  receive  any  remuneration.  In  what  human  mind 
soever  either  of  these  pests  is  fostered,  it  is  impossible  that 
any  true  and  proper  worship  of  God  can  there  reside.  !Now 
both  of  them  are  overturned  by  the  words  of  the  Apostle : 
For  if  a  man  firmly  believes,  "that  God  will  bestow  eternal 
life  on  those  alone  who  seek  him,  but  that  He  will  inflict  on 
the  rest  death  eternal,"  he  can  on  no  account  indulge  himself 
in  SECURITY.  And  if  he  likewise  believes,  that  "  God  is  truly 
a  rewarder  of  those  who  diligently  seek  Him,"  by  applying 
himself  to  the  search  he  will  not  be  in  danger  of  falling  into 
DESPAIR.  The  foundation  of  the  former  kind  of  faith  by  which 
a  man  firmly  believes,  "  that  God  will  bestow  eternal  life  on 
none  except  on  those  who  seek  Him,"  is  that  love  which  God 
bears  to  his  own  righteousness,  [or  justice,]  and  which  is 
greater  than  that  which  He  entertains  for  man.  And,  by  this 
alone,  all  cause  of  security  is  removed.  But  the  foundation  of 
the  latter  kind  of  faith,  "  that  God  will  undoubtedly  be  a  re- 
warder  of  those  who  diligently  seek  Him,"  is  that  great  love 
for  man  which  neither  will  nor  can  prevent  God  from  effect- 
ing salvation  for  him,  except  He  be  hindered  by  his  still 
greater  love  for  righteousness  or  justice.  Yet  the  latter  kind 
of  love  is  so  far  from  operating  as  a  hindrance  to  God  from 
becoming  a  rewarder  of  those  who  diligently  seek  Him,  that 
on  the  contrary,  it  promotes  in  every  possible  way  the  bestow- 
ment  of  that  reward.  Those  persons,  therefore,  who  seek  God, 
can  by  no  means  indulge  in  a  single  doubt  concerning  his 
readiness  to  remunerate.  And  it  is  this  which  acts  as  a  pre- 
servative against  despair  or  distrust.  Since  this  is  the  actual 
state  of  the  case,  this  two  fold  love,  and  the  mutual  relation 
which  each  part  of  it  bears  to  the  other  and  which  we  have 
just  unfolded,  are  the  foundations  of  religion,  without  which 
no  religion  can  possibly  exist.     That  doctrine,  therefore,  which 


DECLARATION   OF  SENTIMENTS.  239 

is  in  open  hostility  to  this  mutual  love  and  to  the  relation  that 
mutually  subsists  between  them,  is,  at  the  same  time,  subver- 
sive of  the  foundation  of  all  religion. 

XX.  Lastly.  This  doctrine  of  j'>?"^^6'5^i^/i«^i^/i  has  been 
EEJECTKD  hoth  ill  former  times  and  in  our  own  days^  by  the 

GREATER   PART   OF  THE   PROFESSOIiS   OF    CHRISTIANITY. 

1.  But,  omitting  all  mention  of  the  periods  that  occurred 
in  former  ages,  facts  themselves  declare,  that  the  Lutheran 
and  Anabaptist  churches,  as  well  as  that  of  Home,  account 
this  to  be  an  erroneous  doctrine. 

2.  However  highly  Lutiiek  and  Melanctiion  might  at  the 
very  commencement  of  the  Reformation,  have  approved  of 
tliis  doctrine,  they  afterwards  deserted  it.  This  change  in 
Melanctbon  is  quite  apparent  from  his  latter  writings  :  And 
those  who  style  themselves  "  Luther's  Disciples,"  make  the 
same  statement  respecting  their  master,  while  they  contend 
that  on  this  subject  he  made  a  more  distinct  and  copious  dec- 
laration of  his  sentiments,  instead  of  entirely  abandoning 
those  which  he  formerly  entertained.  But  Philip  Melancthon 
believed  that  this  doctrine  did  not  diifer  greatly  from  the  Fate 
of  the  Stoics  :  This  appears  from  many  of  his  writings,  but 
more  particularly  in  a  certain  letter  which  he  addressed  to 
Gasper  Peucer,  and  in  which,  among  other  things,  he  states : 
"  La?lius  writes  to  me  and  says,  that  the  controversy  respect- 
ing the  Stoical  Fate  is  agitated  with  such  uncommon  fervor 
at  Geneva,  that  one  individual  is  cast  into  prison  because  he 
happened  to  differ  from  Zeno.  O  unhappy  times !  when  the 
doctrine  of  salvation  is  thus  obscured  by  certain  strange  dis- 
putes !" 

3.  All  the  Danish  churches  embrace  a  doctrine  quite  oppo- 
sed to  this,  as  is  obvious  from  the  writings  of  Xiciiolas  IIem- 
MiNGius  in  his  treatise  on  Universal  Grace,  in  which  he  de- 
clares that  the  contest  between  him  and  his  adversaries  con- 
sisted in  the  determination  of  these  two  points :  "  Do  the 
elect  believe  V     Or,  "Are  believers  the  true  elect  ?"*     He 


•Armlnlus  states  these  two  questions  In  anotlier  form  in  tlie  margin,  thus :  "  Do  "wo  believe 
tecause  tre  have  heen  el«cied  t"  or  "Are  we  elected  beoau$e  tc«  ielitre  t" 


240  JAilES    AKillNnjS. 

considers  "  those  persons  who  maintain  the  former  position, 
to  hold  sentiments  agreeable  to  the  doctrine  of  tlie  Manichees 
and  Stoics  ;  and  those  who  maintain  the  latter  point,  are  in 
obvions  agreement  with  Moses  and  the  Prophets,  with  Christ 
and  his  Apostles." 

4.  Besides,  bj  many  of  the  inhabitants  of  these  onr  own 
provinces,  this  doctrine  is  accounted  a  grievance  of  such  a 
nature,  as  to  cause  several  of  them  to  affirm,  that  on  account 
of  it,  they  neither  can  nor  will  have  any  communion  with  our 
Church.  Others  of  them  have  united  themselves  with  our 
Churches,  but  not  without  entering  a  protest,  "  that  they  can- 
not possibly  give  their  consent  to  this  doctrine."  But,  on  ac- 
count of  this  kind  of  Predestination,  our  Churches  have  been 
deserted  by  not  a  few  individuals,  who  formerly  held  the  same 
opinions  as  ourselves  :  others,  also,  have  threatened  to  depart 
from  us,  unless  they  be  fully  assured  that  the  Church  holds 
no  opinion  of  this  description. 

5.  There  is  likewise  no  point  of  doctrine  which  the  Papists, 
Anabaptists,  and  Lutherans  oppose  with  greater  vehemence 
than  this,  and  through  whose  sides  they  create  a  worse  opin- 
ion of  our  churches  or  procure  fur  them  a  greater  portion  of 
hatred,  and  thus  bring  into  disrepute  all  the  doctrines  which 
we  profess.  They  likewise  affirm  "  that  of  all  the  blasphe- 
mies against  God  which  the  mind  of  man  can  conceive  or  his 
tongue  can  express,  there  is  none  so  foul  as  not  to  be  deduced 
by  fair  consequence  from  this  opinion  of  our  doctors." 

6.  Lastly.  Of  all  the  difficulties  and  controversies  which 
have  arisen  in  these  our  churches  since  the  time  of  the  Re- 
formation, there  is  none  that  has  not  had  its  origin  in  this  doc- 
trine, or  that  has  not,  at  least,  been  mixed  with  it.  "What  I 
have  here  said  will  be  found  true,  if  we  bring  to  our  recollec- 
tion the  controversies  which  existed  at  Leyden  in  the  affair  of 
Koolhaes,  at  Gouda  in  that  of  Herman  Herberts,  at  Horn 
with  respect  to  Cornelius  Wiggerston,  and  at  Mendenblich  in 
the  affair  of  Tako  Sybrants.  This  consideration  was  not 
among  the  last  of  those  motives  which  induced  me  to  give  my 
most  diligent  attention  to  this  head  of  doctrine,  and  endeavor 
to  prevent  our  churches  from  suffering  any  detriment  from  it ; 


DECLARATION   OF   SENTIMENTS.  241 

because,  from  it,  the  Papists  liave  derived  much  of  their  in- 
crease. AVhile  all  pious  teachers  ought  most  heartily  to  desire 
the  destruction  of  Popery,  as  they  would  that  of  the  kingdom 
of  Antichrist,  they  ought  with  the  greatest  zeal,  to  engage  in 
the  attempt,  and  as  far  as  it  is  within  their  power,  to  make  the 
most  efficient  preparations  for  its  overthrow. 

Tlie  preceding  views  are,  in  brief,  those  which  I  hold 
respecting  this  novel  doctrine  of  Predestination.  I  have  i)ro- 
pounded  it  with  all  good  faith  from  the  very  expressions  of 
the  authors  themselves,  that  I  might  not  seem  to  invent  and 
attribute  to  them  any  thing  which  I  was  not  able  clearly  to 
prove  from  their  writings. 

2.  A  Second  Kind  of  Predestination. 

But  some  other  of  our  doctors  state  the  subject  of  God's 
Predestination  in  a  manner  somewhat  different.  "VYe  will 
cursorily  touch  upon  tlie  two  modes  which  they  employ. 
Among  some  of  them  the  following  opinion  is  prevalent:* 
1.  God  determined  within  himself,  by  an  eternal  and  im- 
mutable decree,  to  make  (according  to  his  own  good  pleasure,) 
the  smaller  portion  out  of  the  general  mass  of  mankind  par- 
takers of  his  grace  and  glory,  to  the  praise  of  his  own  glorious 
grace.  But  according  to  his  pleasure  he  also  passed  by  the 
greater  portion  of  men,  and  left  them  in  their  own  nature, 
which  is  incapable  of  every  thing  su])crnatural,  [or  beyond 
itself,]  and  did  not  communicate  to  them  that  saving  and 
supernatural  grace  by  which  their  nature,  (if  it  still  retained 
its  integrity,)  might  be  strengthened,  or  by  which,  if  it  were 
corrupted,  it  might  be  restored — for  a  demonstration  of  his 
own  liberty.  Yet  after  God  had  made  these  men  sinners  and 
guilty  of  death,  he  punished  them  witli  death  eternal — for  a 
demonstration  of  his  own  justice. 


♦In  the  animadversions  on  the  preceding  sclicmo  of  Predestination,  I  liave  often  called  it 
Supra-hip»(irian  ;  but  it  is  more  properly  styled,  in  the  language  of  that  ago,  "  Croabilitarian 
opinion,"  and  that  which  follows  in  the  text,  as  the  "second  kinil  of  Predestination,"  is  a 
modlAod  Supro-lapsarianism,  and  the  "third  kind"  is  Sub-lapsariauism. 

IG  VOL.    I. 


242  JAMES  AKMrnics. 

2.  Predestination  is  to  be  considered  in  respect  to  its  end 
and  to  the  means  which  tend  to  it.  But  tLese  persons  employ 
the  word  "  Predestination"  in  its  special  acceptation  for  election 
and  oppose  it  to  reiwoljat'wn.  (1.)  In  respect  to  its  encJ^  (which 
is  salvation,  and  an  illustration  of  the  glorious  gi-ace  of  God,) 
man  is  considered  in  common  and  absolutely,  such  as  he  is  in 
his  own  nature.  (2.)  But  in  respect  to  the  7neans^  man  is 
considered  as  perishing  from  himself  and  in  himself,  and  as 
guilty  in  Adam. 

3.  In  the  decree  concerning  the  end,  the  following  gradations 
are  to  be  regarded.  (1.)  The  prescience  of  God,  by  which  he 
foreknew  those  whom  he  had  predestinated.  Then  (2.)  the 
Diyine  2)rejinit ion,  [or  predetermination,']  by  which  he  fore- 
ordained the  salvation  of  those  persons  by  whom  he  had  fore- 
known. First,  by  electing  them  from  all  eternity :  and  Secondly y 
by  preparing  for  them  grace  in  this  life,  and  glory  in  the 
world  to  come. 

4.  The  means  which  belong  to  the  execution  of  this  Pre- 
destination, are  (1.)  Christ  himself:  (2.)  An  efficacious  call 
to  faith  in  Christ,  from  which  Justification  takes  its  origin : 
(3.)  The  gift  of  perseverance  unto  the  end. 

5.  As  far  as  we  are  capable  of  comprehending  their  scheme 
of  Eepeobation,  it  consists  of  two  acts,  that  oi  preterition 
f.nd  that  of  ])reda7nnation.  It  is  antecedent  to  all  things,  and 
to  all  causes  which  are  either  in  the  things  themselves  or 
which  arise  out  of  them  ;  that  is,  it  has  no  regard  whatever  to 
any  sin,  and  only  views  man  in  an  absolute  and  general  aspect. 

6.  Two  means  are  fore-ordained  for  the  execution  of  the 
act  of  PKETEKiTioN :  (1.)  Dereliction  [or  ahandoning'\  in  a 
state  of  nature,  which  by  itself  is  incapable  of  every  thing 
supernatural :  And  (2.)  Non-communication  [or  a  negation'] 
of  supernatural  grace,  by  which  their  nature  (if  in  a  state  of 
integrity,)  might  be  strengthened,  and  (if  in  a  state  of  cor- 
ruption,) might  be  restored. 

7.  Pkeda]mnation  is  antecedent  to  all  things,  yet  it  does 
by  no  means  exist  without  a  fore-knowledge  of  the  causes  of 
damnation.    It  views  man  as  a  sinner,  obnoxious  to  damnation 


DECLARATION   OF   SENTHMENTS.  243 

in   Adam,    and   as   on  tills  account  perishing  tlirougli   the 
necessity  of  Divine  Justice. 

8.  The  means  ordained  for  the  execution  of  this  predam- 
nation,  are  (1.)  Just  Desertion^  which  is  either  tliat  of 
exploration^  [or  examination^  in  which  God  does  not  confer 
his  grace,  or  that  of  punishment  when  God  takes  away  from 
a  man  all  his  saving  gifts,  and  delivers  him  over  to  the  power 
of  Satan.  (2.)  The  Second  means  are  indivration  or  harden- 
ing^ and  those  consequences  which  usually  follow,  even  to  the 
real  damnation  of  the  person  reprobated. 

3.   A  TuiKD  Kind  of  Predestination. 

But  others  among  our  doctors  state  their  sentiments  on  this 
subject  in  the  following  manner  : 

1.  Because  God  willed  within  himself  from  all  eternity  to 
make  a  decree  by  which  he  might  elect  certain  men  and 
reprobate  the  rest,  lie  viewed  and  considered  the  human  race 
not  only  as  created  but  likewise  as  fallen  or  corrupt^  and  on 
that  account  obnoxious  to  cursing  and  malediction.  Out  of 
this  lapsed  and  accursed  state  God  determined  to  liberate 
certain  individuals  and  freely  to  save  them  by  his  grace,  for 
a  declaration  of  his  mercy ;  but  lie  resolved  in  his  own  just 
judgment  to  leave  the  rest  under  the  curse  [or  malediction] 
for  a  declaration  of  his  justice.  In  both  these  cases  God  acts 
without  the  least  consideration  of  repentance  and  faith  in  those 
whom  he  elects,  or  of  impenitence  and  unbelief  in  those  whom 
he  reprobates. 

2.  The  special  means  which  relate  particularly  to  the  execu- 
tion both  of  election  and  reprobation,  are  the  very  same  as 
those  which  we  have  already  expounded  in  the  first  of  these 
kinds  of  Predestination,  with  the  exception  of  those  means 
which  are  common  both  to  Election  and  Reprobation ;  because 
this  [third]  opinion  places  the  fall  of  man,  not  as  a  means 
fore-ordained  fur  the  execution  of  the  preceding  decree  of 
Predestination,  but  as  something  that  might  furnish  a  fixed 
purpose  Sjtro(tTtsis\  or  occasion  for  making  this  decree  of 
Predestination. 


24:4  JAMES    AKMlNroS. 

4.  Mt  Judgment  kespectinct  the  two  last  desckibed  scHEiiEs 

OF   PREDESTINATION. 

Both  these  opinions,  as  they  outwardly  pretend,  differ  from 
the  first  in  this  point — that  neither  of  them  hiys  down  the 
creation  or  the  fall  as  a  mediate  cause  fore-ordained  by  God 
for  the  execution  of  the  preceding  decree  of  Predestination. 
Yet,  with  regard  to  the  fall  ^  some  diversity  may  be  perceived 
in  the  two  latter  ojiinions.  For  the  second  kind  of  Predesti- 
nation ^\2iQ,QQ  election,  with  regard  to  the  end,  before  the  fall ; 
it  also  places  before  that  event  joreterition,  [or  passiiig  5y,] 
which  is  the  first  ])aYt  of  Peprobation.  "While  the  third  kind 
does  not  allow  any  part  of  election  and  I'eprobation  to  com- 
mence till  after  the  fall  of  inanr  But,  among  the  causes 
which  seem  to  have  induced  the  inventors  of  the  two  latter 
schemes  to  deliver  the  doctrine  of  Predestination  in  this  man- 
ner, and  not  to  ascend  to  such  a  great  height  as  the  inventors 
of  the  first  scheme  have  done,  this  is  not  the  least — that  they 
have  been  desirous  of  using  the  greatest  precaution,  lest  it 
might  be  concluded  from  their  doctrine  ^/la?  God  is  the  author 
of  sin,  with  as  much  show  of  probabilit}^  as,  (according  to  the 
intimation  of  some  of  those  who  yield  their  assent  to  both  the 
latter  kinds,)  it  is  deducible  from  the^rs^  description  of  Tre- 
destination. 

Yet  if  we  be  willing  to  inspect  these  two  latter  opinions  a 
little  more  closely,  and  in  particular  if  we  accurately  examine 
the  second  and  third  kind  and  compare  them  with  other 
sentiments  of  the  same  authors  concerning  some  subjects  of 
our  religion,  we  shall  discover,  that  the  fall  of  Adam  cannot 
possibly,  according  to  their  views,  be  considered  in  any  other 
manner  than  as  a  necessary  means  for  the  execution  of  the 
preceding  decree  of  Predestination. 

1.  In  reference  to  the  second  of  the  three,  this  is  apparent 
from  two  reasons  comprised  in  it : 

In  the  margin  of  this  part  of  the  Declaration,  Arminius  adds  the  following  note :  "  The  au- 
thors of  these  two  opinions  have  endeavored,  not  to  suffer  the  fall  of  Adam  to  be  laid  down  as 
a  means  subordinate  and  subservient  to  the  decree  of  Predestination,  and  thus,  at  the  same 
time,  not  to  make  God  the  author  of  sin." 


DECLARATION    OF   SENTIMENTS.  245 

The  First  of  these  reasons  is  that  which  states  God  to  have 
determined  by  the  decree  of  reprobation  to  deny  to  man  that 
grace  which  was  necessary  for  the  confirmation  and  strength- 
ening of  his  nature,  that  it  might  not  be  corrupted  by  sin ; 
which  amounts  to  this,  that  God  decreed  not  to  bestow  that 
grace  which  was  necessary  to  avoid  sin;  and  from  this  must 
necessarily  follow  tlie  transgression  of  man.,  as  proceeding  from 
a  law  imposed  on  him.  The  fall  of  man  is  therefore  a  means 
ordained  for  the  execution  of  the  decree  of  Iveprobation, 

The  Second  of  these  reasons  is  that  which  states  the  two  parts 
of  Reprobation  to  be  j!?r^^tf;"i/fiow-  and  J9r<?<^a7?^7^«^tw^.  These 
two  parts,  according  to  that  decree,  are  connected  together 
by  a  necessary  and  mutual  bond,  and  are  equally  extensive. 
For,  all  those  whom  God  passed  by  in  conferring  Divine 
grace,  are  likewise  damned.  Indeed  no  others  are  damned., 
except  those  who  are  the  subjects  of  this  act  of  j^'^^terition. 
From  this  therefore  it  may  be  concluded,  that  "sin  must 
necessarily  follow  from  the  decree  of  reprobation  or  preteri- 
tion."  Because,  if  it  were  otherwise,  it  might  possibly  hap- 
pen, that  a  person  who  had  \)e&ii  passed  ?>y,  might  not  commit 
sin,  and  from  that  circumstance  might  not  become  liable  to 
damnation ;  since  sin  is  the  sole  meritorious  cause  of  dam- 
nation :  And  thus  certain  of  those  individuals  who  had  been 
jMssed  hi/,  might  neither  be  saved  nor  damned — which  is  a 
great  absurdity. 

This  Second  opinion  on  Predestination,  therefore,  falls  into 
the  same  inconvenience  as  i\\(i  first  For  it  not  only  does  not 
avoid  that  [conclusion  of  making  God  the  author  of  6m,]  but 
while  those  who  profess  it  make  the  attempt,  they  fall  into  a 
palpable  and  absurd  self-contradiction — while,  in  reference  to 
this  point,  the  first  of  these  opinions  is  alike  throughout  and 
consistent  with  itself. 

3.  Tiie  Third  of  these  schemes  of  Predestination  would 
escape  this  rock  to  much  better  effect,  did  not  the  patrons  of 
it,  while  declaring  their  sentiments  on  Predestination  and  Prov- 
idence, employ  certain  expressions,  from  vfhxch  tJi£  necessity 
of  the  fall  might  be  deduced.    Yet  this  necessity  cannot  pos- 


246  JAMES    ABMIOTCrS. 

sibly  have  any  other  origin  than  some  degree  of  predestina- 
tion. 

(1.)  One  of  these  explanatory  expressions  is  their  descrip- 
tion of  the  Divine  2>^'>"^'ission^  by  which  God  permits  sin. 
Some  of  them  describe  it  thus  :  "  Permission  is  the  with- 
drawing of  that  divine  grace,  by  which,  when  God  executes 
the  decrees  of  his  will  through  rational  creatures,  he  either 
does  not  reveal  to  the  creature  that  divine  will  of  his  own  by 
which  he  wills  that  action  to  be  performed,  or  does  not  bend 
the  will  of  the  creature  to  yield  obedience  in  that  act  to  the 
Divine  will."  To  these  expressions,  the  following  are  imme- 
diately subjoined  :  "  If  this  be  a  correct  statement,  the  crea- 
ture commits  sin  through  necessity,  yet  voluntarily  and  with- 
out restraint."  If  it  be  objected  that  "this  description  does  not 
comj)ort  with  that  permission  by  which  God  permitted  the  sin 
of  Adam :"  We  also  entertain  the  same  opinion  about  it. 
Yet  it  follows,  as  a  consequence,  from  this  very  description, 
that "  other  sins  are  committed  through  necessity." 

(2.)  Of  a  similar  tendency  are  the  expressions  which  some 
of  them  use,  when  they  contend,  that  the  declaration  of  the 
glory  of  God,  which  must  necessarily  be  illustrated,  is  placed 
in  "  the  demonstration  of  mercy  and  of  punitive  justice." 
But  such  a  demonstration  could  not  have  been  made,  unless 
sin,  and  misery  through  sin,  had  entered  into  the  world,  to 
form  at  least  some  degree  of  misery  for  the  least  sin.  And 
in  this  manner  is  sin  also  necessarily  introduced,  through  the 
necessity  of  such  a  demonstration  of  the  divine  glory.  Since 
the  fall  of  Adam  is  already  laid  down  to  be  necessary, 
and,  on  that  account,  to  be  a  means  for  executing  the  j^i'ece- 
ding  decree  of  predestination ;  ereatioii  itself  is  likewise  at 
the  same  time  laid  down  as  a  means  subservient  to  the  execu- 
tion of  the  same  decree.  For  the  fall  cannot  be  necessarily 
consequent  upon  tJte  creation^  except  through  the  decree  of 
predestination,  which  cannot  be  placed  between  the  creation 
and  the  fall,  but  is  prefixed  to  both  of  them,  as  having  the 
precedence,  and  ordaining  creation  for  the  fall^  and  hoth  of 
them  for  executing  one  and  the  same  same  decree — to  demon- 
strate the  justice  of  God  in  the  punishment  of  sin,  and  his 


DECLARATION   OF  SENTIMENTS.  247 

mercy  in  its  remission.  Because,  if  this  were  not  the  case, 
that  which  must  necessarily  ensue  from  the  act  of  creation  had 
not  leen  intended  hy  God  when  he  created,  which  is  to  sup- 
pose an  impossibility. 

But  let  it  be  fjjranted,  that  the  necessity  of  the  fall  of  Adam 
cannot  bo  deduced  from  either  of  the  two  latter  o})iuions, 
yet  all  the  preceding  arguments  which  have  been  i)r<.)duced 
against  the  first  opinion,  are,  after  a  trifling  modiflcation  to 
suit  the  varied  jjurpose,  ecpially  valid  against  the  two  latter. 
This  would  be  very  apparent,  if,  to  demonstrate  it,  a  confer- 
ence were  to  be  instituted. 

5.  My  own  Sentiments  on  Predestination. 

I  have  hitherto  been  stating  those  opinions  concerning  the 
article  of  Predestination  which  are  inculcated  in  our  churches 
and  in  the  University  of  Leyden,  and  of  which  I  disapprove. 
I  have  at  the  same  time  produced  my  own  reasons,  why  1 
form  such  an  unfavorable  judgment  concerning  them  ;  and  I 
will  now  declare  my  own  opinions  on  this  subject,  which  are 
of  such  a  description  as,  according  to  my  views,  appear  most 
conformable  to  the  word  of  God. 

I.  The  First  absolute  decree  of  God  concerning  the  salva- 
tion of  sinful  man,  is  that  by  which  he  decreed  to  appoint  his 
Son,  Jesus  Christ,  for  a  Mediator,  Redeemer,  Savior,  Priest 
and  King,  who  might  destroy  sin  by  his  own  death,  might  by 
his  obedience  obtain  the  salvation  which  had  been  lost,  and 
might  communicate  it  by  his  own  virtue. 

II.  The  SECOND  precise  and  absolute  decree  of  God,  is  that 
in  which  he  decreed  to  receive  into  favor  ^A<?se  i^^Ao  repent  and 
helieve,  and,  in  Christ,  for  nis  sake  and  through  iiim,  to  effect 
the  salvation  of  such  penitents  and  believei's  as  persevered  to 
the  end ;  but  to  leave  in  sin,  and  under  wrath,  all  impenitent 

persons  and  unbelievers^  and  to  damn  them  as  aliens  from 
Christ. 

III.  The  third  divine  decree  is  that  by  which  God  decreed 
to  administer  in  a  sufficient  and  efficacious  manner  the  means 
which  were  necessary  for  repentance  and  faith  ;    and  to  have 


248  JAMES    AEMmiUS. 

such  administration  instituted  (1.)  according  to  the  Divine 
Wisdom,^  by  which  God  knows  what  is  proper  and  becoming 
both  to  his  mercy  and  his  severity,  and  (2.)  according  to  Di- 
vine Justice,  by  which  lie  is  prepared  to  adojDt  whatever  his 
wisdom  may  prescribe  and  put  it  in  execution, 

lY.  To  these  succeeds  the  fourth  decree,  by  which  God 
decreed  to  save  and  damn  certain  particular  persons.  Tliis 
decree  has  its  foundation  in  the  foreknowledge  of  God,  by 
which  he  knew  from  all  eternity  those  individuals  who  would^ 
through  his  preventing  grace,  believe,  and,  through  his  subse- 
quent grace  tvoidd persevere,  according  to  the  before  described 
administration  of  those  means  which  are  suitable  and  proper 
for  conversion  and  faith  ;  and,  by  which  foreknowledge,  he 
likewise  knew  those  who  would  not  believe  and jpersevere. 

Pkedestinatiox,  when  thus  explained,  is 

1.  The  foundation  of  Christianity,  and  of  salvation  and  its 
certainty. 

2.  It  is  the  sum  and  the  matter  of  the  gosj)^  ;  nay,  it  is  the 
gospel  itself,  and  on  that  account  necessary  to  be  believed  in 
order  to  salvation,  as  far  as  the  two  first  articles  are  con- 
cerned. 

3.  It  has  had  no  need  of  being  examined  or  determined  by 
any  Council,  either  general  or  particular,  since  it  is  contained 
in  the  Scrij^tures  clearly  and  exj)ressly  in  so  many  words  ;  and 
no  contradiction  has  ever  yet  been  offered  to  it  by  any  or- 
thodox divine. 

4.  It  has  constantly  been  acknowledged  and  taught  by  all 
Christian  teachers  who  held  correct  and  orthodox  sentiments. 

5.  It  agrees  with  that  Harmony  of  all  Confessions,  which 
has  been  published  by  the  Protestant  churches. 

6.  It  likewise  agrees  most  excellently  with  the .  Dutch  Con- 
fession and  Catechism.  This  concord  is  such,  that  if  in  the 
Sixteenth  article  these  two  expressioxs  \eos  quos  et  cdii\  "  those 
persons  whom"  and  "  others,"  be  explained  by  the  words  "be- 
lievers" and  "  unbelievers,"  these  opinions  of  mine  on  Pre- 
destination will  be  comprehended  in  that  article  with  the 
greatest  clearness.  Tliis  is  the  reason  why  I  directed  the  the- 
sis to  he  composed  in  the  very  words  of  the  Confession,  when, 


DECLARATION   OF   SENTIMENTS.  249 

on  one  occasion,  I  had  to  hold  a  public  disputation  before  my 
private  class  in  the  University.  This  kind  of  Predestination 
also  aojrees  with  the  reasonincj  contained  in  the  twentieth  and 
the j^/y^/^^t^r^A  question  of  the  Catechism. 

8.  It  is  also  in  excellent  accordance  with  the  nature  of  God 
— with  his  wisdom,  goodness,  and  righteousness  ;  because  it 
contains  the  principal  matter  of  all  of  them,  and  is  tlie  clearest 
demonstration  of  the  Divine  wisdom,  goodness,  and  righteous- 
ness [or  justice]. 

8.  It  is  agreeable  in  every  point  with  the  nature  of  man — ■ 
in  what  form  soever  that  nature  may  be  contemplated,  whether 
in  the  jjrimitive  state  of  creation,  in  that  of  the  fall,  or  in  that 
of  restoration. 

9.  It  is  in  complete  concert  with  the  act  of  creation,  by 
affirming  that  the  creation  itself  isareal  communication  of  good, 
both  from  the  intention  of  God,  and  with  regard  to  the  very 
end  or  event ;  that  it  had  its  origin  in  the  goodness  of  God  ; 
that  whatever  has  a  reference  to  its  continuance  and  preserva- 
tion, proceeds  from  divine  love  ;  and  that  this  act  of  creation 
is  a  perfect  and  appropriate  work  of  God,  in  which  he  is  at 
complaisance  with  himself,  and  by  which  he  obtained  all 
things  necessary  for  an  unsinning  state. 

10.  It  agrees  with  the  nature  of  life  eternal,  and  with  the 
honorable  titles  by  which  that  life  is  designated  in  the  Scrip- 
tures. 

11.  It  also  agrees  with  the  nature  of  deatli  eternal,  and 
witii  the  names  by  which  that  death  is  distinguished  in  Scrip- 
ture. 

12.  It  states  sin  to  be  a  real  disobedience,  and  the  meritori- 
ous cause  of  condemnation ;  and  on  this  account,  it  is  in  the 
most  perfect  agreement  with  the  fall  and  with  sin. 

13.  In  every  particular,  it  harmonizes  with  the  nature  of 
grace,  by  ascribing  to  it  all  those  things  which  agree  with  it, 
[or  adapted  to  ^Y,]  and  by  reconciling  it  most  completely  to 
tlie  righteousness  of  God  and  to  the  nature  and  liberty  of  the 
human  will. 

14.  It  conduces  most  conspicuously  to  declare  the  glory  of 
God,  his  justice  and  his  mercy.     It  also  represents  God  as  the 


250  JAIIES   AKMrniUS. 

cause  of  all  good  and  of  our  salvation,  and  man  as  the  cause 
of  sin  and  of  his  own  damnation. 

15.  It  contributes  to  the  honor  of  Jesus  Christ,  by  placing 
him  for  the  foundation  of  predestination  and  the  meritorious 
as  well  as  communicative  cause  of  salvation. 

16.  It  greatl^y  promotes  the  salvation  of  men  :  It  is  also  the 
power,  and  the  very  means  which  lead  to  salvation — by  exci- 
ting and  creating  within  the  mind  of  man  sorrow  on  account 
of  sin,  a  solcitude  about  his  conversion,  faith  in  Jesus  Christ, 
a  studious  desire  to  perform  good  works,  and  zeal  in  prayer^ — • 
and  by  causing  men  to  work  out  their  salvation  with  fear  and 
trembling.  It  likewise  prevents  despair,  as  far  as  such  pre- 
vention is  necessary. 

17.  It  confirms  and  establishes  that  order  according  to 
which  the  gospel  ought  to  be  preached,  (1.)  by  requiring  re- 
pentance and  faith — (2.)  and  then  by  promising  remission  of 
sins,  the  grace  of  the  Spirit,  and  life  eternal. 

18.  It  strengthens  the  ministry  of  the  gospel,  and  rendei'S 
it  profitable  with  respect  to  preaching,  the  administration  of 
the  sacraments  and  public  prayers. 

19.  It  is  the  foundation  of  the  Christian  religion  ;  because 
in  it,  the  two-fold  love  of  God  may  be  united  together — God's 
love  of  righteousness  [or  justice],  and  his  love  of  men,  may, 
with  the  greatest  consistency,  be  reconciled  to  each  other. 

20.  Lastly.  This  doctrine  of  Predestination  has  always 
"been  approved  by  the  great  majority  of  professing  Christians^ 
and  even  now,  in  these  days,  it  enjoys  the  same  extensive  pat- 
ronage. It  cannot  afibrd  any  person  just  cause  for  expressing 
his  aversion  to  it ;  nor  can  it  give  any  pretext  for  contention 
in  the  Christian  Church. 

It  is  therefore  much  to  be  desired,  that  men  would  proceed 
no  further  in  this  matter,  and  would  not  attempt  to  investigate 
the  unsearchcd)le  judgments  of  God — at  least  that  they  would 
not  proceed  beyond  the  point  at  which  those  judgments  have 
been  clearly  revealed  in  the  scriptures. 

This,  my  most  potent  Lords,  is  all  that  I  intend  now  to  de- 
clare to  your  mightinesses,  respecting  the  doctrine  of  Predes- 
tination, about  w^iich  there  exists  such  a  great  controversy  in 


DECLAKATION   OF   SENTIMENTS.  251 

the  Church  of  Christ.  If  it  woukl  not  prove  too  tedious  to 
your  Lordships,  I  have  some  other  propositions  which  I  could 
wish  to  state,  because  they  contribute  to  a  full  declaration 
of  my  sentiments,  and  tend  to  the  same  purpose  as  that  for 
wliich  I  have  been  ordered  to  attend  in  this  place  by  your 
mi^litinesses. 

There  are  certain  other  articles  of  the  Christian  Reliijiou, 
which  i)0ssess  a  close  affinity  to  the  doctrine  of  Predestina- 
tion, and  which  are  in  a  great  measure  dependent  on  it :  Of 
this  description  are  the  Providence  of  God^  the  Free-vnll  of 
Maiiy  the  Perseverance  of  /Saints,  and  the  Certainti/  of  Sal- 
vation. On  these  topics,  if  not  disagreeable  to  yom-  mighti- 
nesses, I  will  in  a  brief  manner  relate  my  opinion. 

II.  The  Peovidence  of  God. 

I  consider  Divine  Providence  to  be  "  that  solicitous,  con- 
tinued, and  universally  present  inspection  and  oversight  of 
God,  according  to  which  he  exercises  a  general  care  over  the 
whole  world,  but  evinces  a  particular  concern  for  all  his  [in- 
telligent] creatures  without  any  exception,  with  the  design 
of  preserving  and  governing  them  in  their  own  essence, 
qualities,  actions,  and  passions,  in  a  manner  that  is  at  once 
worthy  of  Himself  and  suitable  to  them,  to  the  praise  of  his 
name  and  the  salvation  of  believers.  In  this  definition  of  Di- 
vine Providence,  I  by  no  means  deprive  it  of  any  particle  of 
those  properties  which  agree  with  it  or  belong  to  it ;  but  I  de- 
clare that  it  preserves,  regulates,  governs  and  directs  all  things, 
and  that  nothing  in  the  world  happens  fortuitously  or  by 
chance.  Beside  this,  I  place  in  subjection  to  Divine  Provi- 
dence both  the  free-will  and  even  the  actions  of  a  rational 
creature,  so  that  nothing  can  be  done  without  the  will  of  God, 
not  even  any  of  those  things  which  are  done  in  opposition  to 
it ;  onl}'  we  must  observe  a  distinction  between  good  actions 
and  evil  ones,  by  saying,  that  "  God  both  wills  and  j)e)fo)^is 
good  acts,"  but  tliat  "  lie  only  freely  j^ermits  those  which  are 
evil."  Still  farther  than  this,  I  very  readily  grant,  that  even 
all  actions  whatever,  concerning  evil,  that  can  possibly  be  de- 


252  JAilES   AElVnNIUS. 

vised  or  invented,  may  be  attributed  to  Divine  Providence 
employing  solely  one  caution,  "  not  to  conclude  from  this  con- 
cession that  God  is  the  cause  of  sin.''''  This  I  have  testified 
with  sufficient  clearness,  in  a  certain  disputation  concerning 
the  Righteousness  and  Effkacy  of  Divine  Providenoe  concern- 
ing things  that  are  evil,  which  was  discussed  at  Leyden  ou 
two  different  occasions,  as  a  divinity-act,  at  which  I  ]3resided. 
In  that  disputation,  I  endeavored  to  ascribe  to  God  whatever 
actions  concerning  sin  I  could  possibly  conclude  from  the 
scriptures  to  belong  to  him ;  and  I  proceeded  to  such  a  length 
in  my  attempt,  that  some  persons  thought  proper  on  that  ac- 
count to  charge  me  with  having  made  God  the  author  of  Sin. 
The  same  serious  allegation  has  likewise  been  often  produced 
against  me,  from  the  pulpit,  in  the  city  of  Amsterdam,  on 
account  of  those  very  theses ;  but  with  what  show  of  justice 
such  a  charge  was  made,  may  be  evident  to  any  one,  from  the 
contents  of  my  written  answer  to  those  Thirty-one  Articles 
formerly  mentioned,  which  have  been  falsely  imputed  to  me, 
and  of  which  this  was  one. 

III.  The  Fkee-Will  of  Man. 

This  is  my  opinion  concerning  the  Free-will  of  man  :  In 
his  primitive  condition  as  he  came  out  of  the  hands  of  his 
Creator,  man  was  endowed  with  such  a  portion  of  knowledge, 
holiness  and  power,  as  enabled  him  to  understand,  esteem, 
consider,  will,  and  to  perform  the  true  good,  according  to  the 
commandment  delivered  to  him.  Yet  none  of  these  acts  could 
he  do,  except  through  the  assistance  of  Dimne  Grace.  But  in 
his  lapsed  and  sinful  state,  man  is  not  capable,  of  and  by 
himself,  either  to  think,  to  will,  or  to  do  that  which  is  really 
good ;  but  it  is  necessary  for  him  to  be  regenerated  and  re- 
newed in  his  intellect,  affections  or  will,  and  in  all  his  powers, 
by  God  in  Christ  through  the  Holy  Spirit,  that  he  may  be 
qualified  rightly  to  understand,  esteem,  consider,  will,  and 
perform  whatever  is  truly  good.  "When  he  is  made  a  parta- 
ker of  this  regeneration  or  renovation,  I  consider  that,  since 
he  is  delivered  from  sin,  he  is  capable  of  thinking,  willing  and 


DECLARATION   OF   SENXniENTS.  253 

doing  tliat  which  is  good,  but  yet  iiot  ic'dliout  the  continued 
aids  of  Divine  Grace. 

lY.  The  Grace  of  God. 

In  reference  to  Divine  Graee^  I  believe,  (1.)  It  is  a  gratu- 
itous (>i}'\\'tion  by  whicli  God  is  kindly  affected  towards  a 
miserable  sinner,  and  according  to  which  he,  in  the  first  place, 
gives  liis  Son,  "that  whosoever  believeth  in  him  might  have 
eternal  life,"  and,  afterwards,  he  justifies  him  in  Christ  Jesus 
and  for  his  sake,  and  adopts  him  into  the  right  of  sons,  unto 
salvation.  (2.)  It  is  an  infusion  (both  into  the  human  under- 
standing and  into  the  will  and  affections,)  of  all  those  gifts  of 
the  Holy  Spirit  which  appertain  to  the  regeneration  and 
renewing  of  man — such  as  faith^  hojje^  charity^  c^-c;  for, 
without  these  gracious  gifts,  man  is  not  sufficient  to  think, 
will,  or  do  any  thing  that  is  good.  (3.)  It  is  that  jperpetual 
assistance  and  continued  aid  of  the  Holy  Spirit,  according  to 
which  He  acts  upon  and  excites  to  good  the  man  who  has  been 
already  renewed,  by  infusing  into  him  salutary  cogitations,  and 
by  ins])iring  him  with  good  desires,  that  he  may  thus  actually 
will  whatever  is  good  ;  and  according  to  which  God  may  then 
will  and  work  together  with  man,  that  man  may  perform 
whatever  he  wills. 

In  this  manner,  I  ascribe  to  grace  the  commencement,  tue 

CONTINUANCE  AND  THE  CONSUMMATION  OF  ALL  GOOD,  and  tO  SUcll 

an  extent  do  I  carry  its  influence,  that  a  man,  though  already 
regenerate,  can  neither  conceive,  will,  nor  do  any  good  at  all, 
nor  resist  any  evil  temptation,  without  this  pr'eventing  and 
exciting^  this  folhnoing  and  co-ojterating  grace.  From  this 
statement  it  will  clearly  appear,  that  I  by  no  means  do  injus- 
tice to  grace,  by  attributing,  as  it  is  reported  of  me,  too  much 
to  man's  free-will.  For  the  whole  controversy  reduces  itself 
to  the  solution  of  this  question,  "  is  the  grace  of  God  a  certain 
iiTcsistible  force  ?"  That  is,  the  controversy  does  not  relate 
to  those  actions  or  operations  which  may  be  ascribed  to  grace, 
(for  I  acknowledge  and  inculcate  as  many  of  these  actions  or 
operations  as  any  man  ever  did,)  but  it  relates  solely  to  the 


254:  JAMES    AHinNIUS. 

mode  of  operation,  whether  it  he  irresistible  or  not.  With 
respect  to  which,  I  believe,  according  to  the  scriptures,  that 
many  persons  resist  the  Holy  Spirit  and  reject  the  grace  that 
is  offered. 

Y.  The  Perseveeajstce  of  the  Saints. 

My  sentiments  respecting  the  perseverance  of  the  Saints 
are,  that  those  persons  who  have  been  grafted  into  Christ  by 
true  faith,  and  have  thus  been  made  partakers  of  his  life-giving 
Spirit,  possess  sufficient  powers  [or  strength]  to  fight  against 
Satan,  sin,  the  world  and  their  own  flesh,  and  to  gain  the  vic- 
tory over  these  enemies — yet  not  without  the  assistance  of  the 
grace  of  the  same  Holy  Spirit.  Jesus  Christ  also  by  his  Spirit 
assists  them  in  all  their  temptations,  and  affords  them  the  ready 
aid  of  his  hand ;  and,  provided  they  stand  prepared  for  the 
battle,  implore  his  help,  and  be  not  wanting  to  themselves, 
Christ  preserves  them  from  falling.  So  tbat  it  is  not  jiossible 
for  them,  by  any  of  the  cunning  craftiness  or  power  of  Satan, 
to  be  either  seduced  or  dragged  out  of  the  hands  of  Christ. 
But  I  think  it  is  useful  and  will  be  quite  necessary  in  our  first 
convention,  [or  Synod]  to  institute  a  diligent  enquiry  from  the 
Scriptures,  whether  it  is  not  possible  for  some  individuals 
throu2:h  nefrli2:ence  to  desert  the  commencement  of  their  exist- 
ence  in  Christ,  to  cleave  again  to  the  present  evil  world,  to 
decline  from  the  sound  doctrine  which  was  once  delivered  to 
them,  to  lose  a  good  conscience,  and  to  cause  Divine  grace  to 
be  ineflfectual. 

Though  Ihere  openly  and  ingenuously  affirm,  I  never  taught 
that  a  true  believer  can  either  totally  or  finally  fall  away 
from  the  faith,  and  perish  ;  yet  I  will  not  conceal,  that  there 
are  passages  of  Scripture  which  seem  to  me  to  wear  this  aspect; 
and  those  answers  to  them  which  I  have  been  permitted  to 
see,  are  not  of  such  a  kind  as  to  approve  themselves  on  all 
points  to  my  understanding.  On  the  other  hand,  certain  pas- 
sages are  produced  for  the  contrary  doctrine  [of  unconditional 
perseverance]  which  are  worthy  of  much  consideration. 


DECIAEATION   OF   SENTIMENTS. 


YI.    TUE   ASSUEANCE   OF   SaLVATION. 

"With  regard  to  the  certainty  [or  assurance]  of  salvation,  my 
opinion  is,  tluit  it  is  possible  for  him  who  believes  in  Jesns 
Christ  to  be  certain  and  persuaded,  and,  if  /ils  licart  condemn 
him  not,  he  is  now  in  reality  assured,  that  he  is  a  Son  of  God, 
and  stands  in  the  grace  of  Jesus  Christ.  Such  a  certainty 
is  wrought  in  the  mind,  as  well  by  the  action  of  tlie  Holy  Spirit 
inwardly  actuating  the  believer  and  by  the  fruits  of  faith,  as 
from  his  own  conscience,  and  the  testimony  of  God's  Spirit 
witnessing  together  with  his  conscience.  I  also  believe,  that 
it  is  possible  for  such  a  person,  with  an  assured  confidence  in 
the  grace  of  God  and  his  mercy  in  Christ,  to  depart  out  of  this 
life,  and  to  appear  before  the  throne  of  grace,  without  any 
anxious  fear  or  terrific  dread  :  and  yet  this  person  should  con- 
stantly pray,  "  O  Lord,  enter  not  into  judgment  with  thy 
servant  /" 

But,  since  "  God  is  greater  than  our  hearts,  and  knoweth  all 
things,"  and  since  a  man  judges  not  his  own  self — yea,  though 
a  man  know  nothing  by  himself,  yet  is  he  not  thereby  justified, 
but  he  who  judgeth  him  is  the  Lord,  (1  John  iii,  19  ;  1  Cor.  iv, 
3,)  I  dare  not  [on  this  account]  place  this  assurance  [or  cer- 
tainty] on  an  equality  with  that  by  which  we  know  there  is  a 
God,  and  that  Christ  is  the  Savior  of  the  world.  Yet  it  will 
be  proper  to  make  the  extent  of  the  houndanes  of  this  assur- 
ance^ a  subject  of  enquiry  in  our  convention. 

YII.  The  Perfection  of  Believeks  in  this  life. 

Beside  those  doctrines  on  which  I  have  treated,  there  is  now 
much  discussion  among  us  respecting  the  2)crfection  of  heliev- 
ers,  or  regenerate  persons,  in  this  Ife;  audit  is  reported,  that 
I  entertain  sentiments  on  this  subject,  which  are  very  improper, 
and  nearly  allied  to  those  of  the  Pelagians,  viz :  "  that  it  is 
possible  for  tlie  regenerate  in  this  life  perfectl}'^  to  keep  God's 
precepts."  To  this  I  reply,  tliough  these  might  have  been  my 
sentiments,  yet  I  ought  not  on  this  account  to  be  considered  a 


256  JAMES  AEivnNnjs. 

Pelagian,  either  jjartly  or  entirely,  provided  I  Lad  only  added 
that  "  tljcy  could  do  this  hy  the  Grace  of  Christy  and  hy  no 
means  without  it.''''  But  while  I  never  asserted,  that  a  heliever 
could  perfectly  keep  the  2yi'ecej)ts  of  Christ  in  this  Zz/^,  I  never 
denied  it,  but  always  left  it  as  a  matter  which  has  still  to  be 
decided.  For  I  have  contented  myself  with  those  sentiments 
which  St.  Augustine  has  expressed  on  this  subject,  whose  words 
I  have  frequently  quoted  in  the  University,  and  have  usually 
subjoined,  that  I  had  no  addition  to  make  to  them. 

Augustine  says,  "  four  questions  may  claim  our  attention  on 
this  topic.  The  first  is,  was  there  ever  yet  a  man  without 
sin,  one  who  from  the  beginning  of  life  to  its  termination 
never  committed  sin?  The  second.,  has  there  ever  been,  is 
there  now,  or  can  there  possibly  be,  an  individual  who  does 
not  sin,  that  is,  who  has  attained  to  such  a  state  of  perfection 
in  this  life  as  not  to  commit  sin,  but  perfectly  to  fulfill  the 
law  of  God  ?  The  ihii'd,  is  it  possible  for  a  man  in  this 
life  to  exist  without  sin  ?  The  fourth.,  if  it  be  possible  for  a 
man  to  be  without  sin,  why  has  such  an  individual  never  yet 
been  found  ?"  St.  Augustine  says,  "  that  such  a  person  as 
is  described  in  the  first  question  never  yet  lived,  or  will 
hereafter  be  brought  into  existence,  with  the  exception  of 
Jesus  Christ.  lie  does  not  think,  that  any  man  has  attained 
to  such  perfection  in  this  life  as  is  portrayed  in  the  second 
question.  With  regard  to  the  thirds  he  thinks  it  j^ossible 
for  a  man  to  be  without  sin,  by  means  of  the  grace  of  .Christ 
and  free-will.  In  answer  to  the  fourth.,  man  does  not  do 
what  it  is  possible  for  him  by  the  grace  of  Christ  to  perform, 
either  because  that  which  is  good  escapes  his  observation,  or 
because  in  it  he  places  no  part  of  his  delight."  From  this 
quotation  it  is  apparent,  that  St.  Augustine,  one  of  the  most 
strenuous  adversaries  of  the  Pelagian  doctrine,  retained  this 
sentiment,  that  "  it  is  possible  for  a  man  to  live  in  this  world 
without  sin." 

Beside  this,  the  same  Christian  Father  says,  "  Let  Pelagius 
confess,  tJiat  it  is  possible  for  man  to  he  without  sin.,  in  no  other 
way  than  hy  the  grace  of  Christ.,  and  we  will  be  at  peace  with 
each  other."    The  opinion  of  Pelagius  appeared  to  St.  Au- 


DECLARATION   OF   SENTBCENTS.  257 

gustinc  to  be  this — "  that  man  could  fulfill  the  law  of  "  God 
hy  his  oxon  proper  strength  and  ability ;  but  with  still 
"  greater  facility  hy  means  of  the  grace  of  Christ.''''  I  have 
already  most  abundantly  stated  the  great  distance  at  which  I 
stand  from  such  a  sentiment ;  in  addition  to  which  I  now 
declare,  that  I  account  this  sentiment  of  Pelagius  to  be  hereti- 
cal, and  diametrically  opposed  to  these  words  of  Christ,  "  With- 
out me  ye  can  do  nothing ;"  (John  xv,  5.)  It  is  likewise  very 
desti'uctive,  and  inflicts  a  most  grievous  wound  on  the  glory  of 
Christ. 

I  cannot  see  that  anything  is  contained  in  all  I  have  hitherto 
produced  respecting  my  sentiments,  on  account  of  which  any 
person  ought  to  be  "  afraid  of  appearing  in  the  presence  of 
God,"  and  from  which  it  might  be  feared  that  any  mischiev- 
ous consequences  can  possibly  arise.  Yet  because  every  day 
brings  me  fresh  information  about  reports  concerning  me, 
"  that  I  carry  in  my  breast  destructive  sentiments  and  here- 
sies," I  cannot  possibly  conceive  to  what  points  those  charges 
can  relate,  except  perhaps  they  draw  some  such  pretext  from 
my  opinion  concerning  the  Divinity  of  the  Son  of  God.,  and 
the  Justification  of  man  hefore  God.  Indeed,  I  have  lately 
learnt,  that  there  has  been  much  public  conversation,  and 
many  rumors  have  been  circulated,  respecting  my  opinion  on 
both  these  points  of  doctrine,  particularly  since  the  last  Con- 
ference [between  Gomarus  and  myself]  before  the  Counsellors 
of  the  Supreme  Court  ?  This  is  one  reason  why  I  think,  that 
I  shall  not  be  acting  unadvisedly  if  I  disclose  to  your  mighti- 
nesses the  real  state  of  the  whole  matter. 

Yin.  The  Dmonrr  of  the  Son  of  God. 

"With  regard  to  the  Divinity  of  the  Son  of  God  and  the  word 
auTo^sof,  both  of  which  have  been  discussed  in  our  University 
in  the  regular  form  of  scholastic  disputations,  I  cannot  suffi- 
ciently wonder  what  the  motive  can  be,  which  has  created  a 
wish  in  some  pereons  to  render  me  suspected  to  other  men,  or 
to  make  me  an  object  of  suspicion  to  themselves.  This  is  stiU 
more  wonderful,  since  thie  suspicion  has  not  the  least  ground 

17  .  VOL.  I. 


258  JAMES   AEMINIUS, 

of  probability  on  .which  to  rest,  and  is  at  such  an  immense 
distance  from  all  reason  and  truth,  that,  whatever  reports  have 
been  spread  abroad  respecting  this  aflPair  to  the  prejudice  of 
my  character,  they  can  be  called  nothing  better  than  "  notori- 
ous calumnies."    At  a  disputation  held  one  afternoon  in  the  Uni- 
versity, when  the  thesis  that  had  been  proposed  for  disputation 
was  the  Divinity  of  the  Son  of  Gocl^  one  of  the  students  hap- 
pened to  object,  "that  the  Son  of  God  was  autotheos^  and  that 
he  therefore  had  his  essence  from  himself  and  not  from  the 
Father."     In  reply  to  this  I  observed,  "  that  the  word  axito- 
theos  was  capable  of  two  different  acceptations,  since  it  might 
signify  either  "  one  who  is  truly  God,"  or  "  one  who  is  God  of 
himself;"  and  that  it  was  with  great  propriety  and  correctness 
attributed  to  the  Son  of  God  according  to  the  former  significa- 
tion, but  not  according  to  the  latter."    The  student,  in  prose- 
cution of  his  argument,  violently  contended,  "that  the  word 
was  justly  applicable  to  the  Son  of  God,  principally  according 
to  the  second  of  these  significations :  and  that  the  essence  of 
the  Father  could  not  be  said  to  be  communicated  to  the  Son 
and  to  the  Holy  Spirit,  in  any  other  than  in  an  improper 
sense ;  but  that  it  was  in  perfect  correctness  and  strict  proj)ri- 
ety  common  alike  to  the  Father,  the  Son,  and  the  Holy  Ghost." 
He  added  "that  he  asserted  this  with  the  greater  confidence 
because  he  had  the  yoimger  Trelcatius  of  pious  memory,  [but 
who  was  then  living,]  as  an  authority  in  his  favor  on  this 
point ;  for  that  learned  Professor  had  written  to  the  same  pur- 
port in  his   Cmnmon  Places^''    To  these  observations  I  an- 
swered, "  that  this  opinion  was  at  variance  with  the  word  of 
God,  and  with  the  whole  of  the  ancient  Church,  both  Greek 
and  Latin,  which  had  always  taught,  that  the  Son  had  his 
Deity  from  the  Father  hy  eternal  generation?''    To   these 
remarks  I  subjoined,  "that  from  such  an  opinion  as  this, 
necessarily  followed  the  two  mutually  conflicting  errors,  Tri- 
theism  and  Sabellianism ;  that  is,  (1.)  It  would  ensue  as  a 
necessary  consequence,  from  these  premises,  that  there  are 
three  Gods,  who  have  together  and  collaterally  the  Divine 
Essence,  independently  of  this  circumstance — that  one  of  them 
(being  only  personally  distinguished  from  the  rest)  has  that 


DEOLAIIATION   OF   SENTIMEXTS.  259 

essence  from  another  of  the  personB.  Yet  the  iwoceeding  of 
the  orig'ni  of  one jpcrson from  another^  (that  is,  of  the  Father 
from  the  Son,)  is  the  only  foundation  that  has  ever  been  used 
for  defending  the  Unity  of  the  Divine  Essence  in  the  Trinity 
of  persons.  (2.)  It  would  likewise  follow  as  another  conse- 
quence, that  the  Son  would  himself  be  the  Father,  because  he 
would  differ  from  the  Father  in  nothing  but  in  regard  to 
name,  which  was  the  opinion  of  Sabellius.  For,  since  it  is 
peculiar  to  the  Father  to  derive  his  Deity  from  himself,  or  (to 
speak  more  correctly,)  to  derive  it  from  no  one,  if,  in  the  sense 
of  being  "  God  of  himself,"  the  Son  be  called  autotheos^  it  fol- 
lows that  lie  is  the  Father." 

Some  account  of  this  disputation  was  dispersed  abroad  in  all 
directions,  and  it  reached  Amsterdam.  A  minister  of  that 
city,  who  now  rests  in  the  Lord,  having  interrogated  me 
respecting  the  real  state  of  this  affair,  I  related  the  whole  of  it 
to  him  plainly,  as  I  have  now  done  :  and  I  requested  him  to 
make  Trelcatins  of  blessed  memory  acquainted  with  it  as  it  had 
actually  occurred,  and  to  advise  him  in  a  friendly  manner  to 
amend  his  opinion,  and  to  con'ect  those  inappropriate  words 
in  his  Common  Places:  This  request  the  minister  from  Am- 
sterdam engaged  to  fulfill  in  his  own  way. 

In  all  this  proceeding  I  am  far  from  being  liable  to  any 
blame ;  for  I  have  defended  the  truth  and  the  sentiments  of 
the  Catholic  and  Orthodox  Church.  Trelcatius  undoubtedly 
was  the  pereon  most  open  to  animadversion  ;  for  he  adopted  a 
mode  of  speaking  which  detracted  somewhat  from  the  truth  of 
the  matter.  But  such  has  always  been  either  my  own  infelicity 
or  the  zeal  of  certain  individuals,  that,  as  soon  as  any  disagree- 
ment arises,  all  the  blame  is  instantly  cast  upon  me,  as  if  it  was 
impossible  for  me  to  display  as  much  veracity  [or  orthodoxy] 
as  any  other  person.  Yet  on  this  subject  I  have  Gomarus  him- 
self consenting  with  me ;  for,  soon  after  Trelcatius  had  pub- 
lished his  Common  Places^  a  disputation  on  the  Trinitij  having 
been  proposed  in  the  University,  Gomarus  did  in  three  several 
parts  of  his  Theses  express  himself  in  such  terms  as  were  dia- 
metrically opposed  to  those  of  Trelcatius.  The  very  obvious 
diflerence  in  opinion  between  those  two  Professors  I  pointed 


260  JAMES  AEMTNTUS. 

out  to  the  Amsterdam  minister,  who  acknowledged  its  exist- 
ence. Yet,  notwithstanding  all  these  things,  no  one  endeav- 
ored to  vindicate  me  from  this  calumny  ;  while  great  exertion 
was  emploj^ed  to  frame  excuses  for  Trelcatius,  by  means  of  a 
qualified  interpretation  of  his  words,  though  it  was  utterly 
impossible  to  reconcile  their  palliative  explanations  with  the 
plain  signification  of  his  unperverted  expressions.  Such  are 
the  effects  which  the  partiality  ot  favor  and  the  fervor  of  zeal 
can  produce ! 

The  milder  and  qualified  interpretation  put  upon  the  words 
of  Trelcatius,  was  the  following  :  "  The  Son  of  God  may  be 
styled  mitothcos^  or  may  be  said  to  have  his  Deity  from  him- 
self, in  reference  to  his  being  God.,  although  he  has  his  Deity 
from  the  Father,  in  reference  to  his  being  the  SonP  For  the 
sake  of  a  larger  explanation,  it  is  said,  "  God,  or  the  Divine 
Essence,  may  be  considered  both  absolutely  and  relatively. 
"When  regarded  absolutely.,  the  Son  has  his  Divine  Essence 
from  himself;  but,  when  viewed  relatively.,  He  derives  it  from 
the  Father."  But  these  are  new  modes  of  speaking  and  novel 
opinions,  and  such  as  can  by  no  means  consist  together.  For 
the  Son,  both  in  regard  to  his  being  the  Son,,  and  to  his  being 
God.,  derives  his  Deity  from  the  Father.  When  he  is  called 
God,  it  is  then  only  not  expressed  that  he  is  from  the  Father; 
which  derivation  is  particularly  noted  when  the  word  Son  is 
employed.  Indeed,  the  essence  of  God  can  in  no  manner 
come  under  our  consideration,  except  it  be  said,  "  that  the 
Divine  Essence  is  communicated  to  the  Son  by  the  Father." 
Nor  can  it  possibly  in  any  different  respect  whatever  be  said, 
that  this  Esssence  is  both  "  communicated  to  him"  and  "  not 
communicated  ;"  because  these  expressions  are  contradictory, 
and  can  in  no  diverse  respect  be  reconciled  to  each  other.  K 
.the  Son  have  the  Divine  Essence  from  himself  in  reference 
to  its  being  absolutely  considered,  it  cannot  be  comrrmnicated 
:to  him.  If  it  be  communicated  to  him  in  reference  to  its  being 
relatively  considered,  he  cannot  have  it  from  himself  in  ref- 
erence to  its  being  absolutely  considered. 

I  shall  probably  be  asked,  "  do  you  not  acknowledge,  that, 
to  be  the  Son  of  God.,  and  to  be  God^  are  two  things  entirely 


DECLARATION   OF   SENTIMENTS.  261 

distinct  from  each  other  ?"  I  reply,  undoubtedly  I  subscribe 
to  such  distinction.  But  when  those  who  make  it  proceed  still 
further,  and  say,  "  Since  to  he  tJie  Son  of  Ood  signifies  that  he 
derives  his  essence  from  the  Father,  to  he  God  in  like  manner 
signifies  nothing  less  than  that  he  has  his  essence  from  him- 
self or  from  no  one;"  I  deny  this  assertion,  and  declare,  at 
the  same  time,  that  it  is  a  great  and  manifest  error,  not  only 
in  Sacred  Theology,  but  likewise  in  Natural  Philosophy.  For, 
these  two  things,  to  he  the  Son  and  to  he  God^  are  at  perfect 
agreement  with  each  other ;  but  to  derive  his  essence  from  the 
Father^  and,  at  the  same  time,  to  derive  it  from  no  one,  are 
evidently  contradictory,  and  mutually  destructive  the  one  of 
the  other. 

But,  to  make  this  fallacy  still  more  apparent,  it  must  be 
observed,  how  equal  in  force  and  import  are  certain  double 
ternary  and  parallel  propositions,  when  standing  in  the  fol- 
lowing juxta-position  : 

God  is  from  eternity^  possessing  the  Divine  Essence  from 
eternity. 

The  Father  is  from  no  one^  having  the  Divine  Essence 
from  no  one. 

The  Son  is  from  the  Father^  having  the  Divine  Essence 
fi'om  the  Father. 

The  word  "  God"  therefore  signifies,  that  lie  has  the  true 
Divine  Essence ;  but  the  word  "  Son"  signifies,  that  He  has  the 
Divine  Essence  from  the  Father.  On  this  account,  he  is  cor- 
rectly denominated  both  God  and  the  Son  of  God.  But  since 
lie  cannot  be  styled  the  Father,  he  cannot  possibly  be  said 
to  have  the  Divine  Essence  from  himself  or  from  no  one. 
Yet  much  labor  is  devoted  to  the  purpose  of  excusing  these 
expressions,  by  saying,  "  that  when  the  Son  of  God  in  refer- 
ence to  his  being  God  is  said  to  have  hi^  essence  from  himself, 
that  form  of  speech  signifies  nothing  more,  than  that  the 
Divine  Essence  is  not  derived  from  any  one."  But  if  this  be 
thought  to  be  the  most  proper  mode  of  action  wliich  should  be 
adopted,  there  will  be  no  depraved  or  erroneous  sentiment 
which  can  be  uttered  that  may  not  thus  find  a  ready  excuse. 
For  thouijh  God  and  the  Divine  Essence  do  not  difier  substan- 


262  JAMES   AKMrNIUS. 

tiallj,  yet  whatever  may  be  predicated  of  the  Divine  Essence 
can  by  no  means  be  equally  predicated  of  God ;  because  they 
are  distinguished  from  each  other  in  our  mode  of  framing  con- 
ceptions, according  to  which  mode  all  forms  of  speech  ought  to 
be  examined,  since  they  are  employed  only  with  a  design  that 
through  them  we  should  receive  correct  impressions.  This  i8 
very  obvious  from  the  following  examples,  in  which  we  speak 
with  perfect  correctness  when  we  say,  "  Deum  mortuum  esse^^ 
and  "  the  Essence  of  God  is  communicated  ;"  but  very  incor- 
rectly when  wc  say,  "  God  is  communicated."  That  man 
who  understands  the  difference  existing  between  concrete  and 
abstract^  about  which  there  were  such  frequent  disputes  be- 
tween us  and  the  Lutherans,  will  easily  perceive  what  a  num- 
ber of  absurdities  will  ensue,  if  explanations  of  this  description 
be  once  tolerated  in  the  Church  of  God.  Therefore,  in  no  way 
whatever  can  this  phrase,  "  the  Son  of  God  is  autotheon^'' 
["God  of  himself,"  or  "in  his  own  right,"]  be  excused  as  a 
correct  one,  or  as  having  been  happily  expressed.  Nor  can 
that  be  called  a  jyrop&r  form  of  speech  which  says,  "  the  Es- 
sence of  God  is  common  to  three  persons  ;"  but  it  is  imjproper^ 
since  the  Divine  Essence  is  declared  to  be  communicated  by 
one  of  them  to  another. 

The  observations  which  I  now  make,  I  wish  to  be  particu- 
larly regarded,  because  it  may  appear  from  them  how  much 
we  are  capable  of  tolerating  in  a  man  whom  we  do  not  sus- 
pect of  heresy ;  and,  on  the  contrary,  with  what  avidity  we 
seize  upon  any  trivial  circumstance  by  which  we  may  incul- 
pate another  man  whom  we  hold  under  the  ban  of  suspicion. 
Of  such  partiality,  this  incident  affords  two  manifest  examples. 

IX.    The  Justification  of  Man  before  God. 

I  am  not  conscious  to  myself,  of  having  tanght  or  entertain- 
ed any  other  sentiments  concerning  the  justification  of  man 
hefore  God^  than  those  which  are  held  unanimously  by  the 
Reformed  and  Protestant  Churches,  and  which  are  in  com- 
plete agreement  with  their  expressed  opinions. 

There  was  lately  a  short  controversy  in  relation  to  this  sub- 


DECLARATION   OF   SENTIMENTS.  268 

ject,  between  John  Piscatoe,  Professor  of  Divinity  in  the 
University  of  Ilerborn  in  Nassau,  and  the  French  Churches. 
It  consisted  in  the  determination  of  these  two  questions  :  (1.) 
"  Is  the  obedience  or  righteousness  of  Christ,  which  is  impu- 
ted to  believers  and  in  which  consists  their  righteousness  be- 
fore God,  is  this  only  the  passive  obedience  of  Christ  ?"  which 
was  Piscator's  ojiinion.  Or  (2.)  "  Is  it  not,  in  addition  to 
tliis,  that  active  righteousness  of  Christ  which  he  exhibited  to 
the  law  of  God  in  the  whole  course  of  his  life,  and  that  holi- 
ness in  which  he  was  conceived  V  which  was  the  opin- 
ion of  the  French  Churches.  But  I  never  durst  mingle 
myself  with  the  dispute,  or  undertake  to  decide  it ;  for  I 
thought  it  possible  for  the  professors  of  the  same  religion  to 
hold  difierent  oj^inions  on  this  point  from  others  of  their 
brethren,  without  any  breach  of  christian  peace  or  the  unity 
of  faith.  Similar  peaceful  thoughts  appear  to  have  been  in- 
dulged by  both  the  adverse  parties  in  this  dispute  ;  for  they 
exercised  a  friendly  toleration  towards  each  other,  and  did  not 
make  that  a  reason  for  mutually  renouncing  their  fraternal 
concord.  But  concerning  such  an  amicable  plan  of  adjusting 
differences,  certain  individuals  in  our  own  country  are  of  a 
different  judgment. 

A  question  has  been  raised  from  these  words  of  the  Apostle 
Paul :  "  Faith  is  imputed  for  righteousness."  (Bom.  iv.)  The 
enquiry  was,  (1.)  Whether  those  expressions  ought  tobe7>;'o/>- 
erly  understood,  "  so  that  faith  itself,  as  an  act  performed 
according  to  the  command  of  the  gospel,  is  imputed  before 
God  for  or  %mto  righteousness — and  that  of  grace  ;  since  it  is 
not  the  righteousness  of  the  law."  (2.)  Whether  they  ought 
to  hQ  figuratively  and  hnproperhj  understood,  "  that  the  right- 
eousness of  Christ,  being  apprehended  by  faith,  is  imputed  to 
us  for  righteousness."  Or  (3.)  Whether  it  is  to  be  understood 
"  that  the  righteousness,  for  which,  or  unto  which,  faith  is  im- 
puted, is  the  instrumental  operation  of  foith  ;"  which  is  assert- 
ed by  some  persons.  In  the  Theses  on  Justification,  which 
were  disputed  under  me  when  I  was  moderator,  I  have  adopt- 
ed the  former  of  these  opinions  not  in  a  rigid  manner,  but  sim- 
ply, as  I  have  likewise  done  in  another  passage  which  I  ^vrote 


264  JAMES   AEMINIUS. 

in  a  particular  letter.  It  is  on  this  ground  that  I  am  account- 
ed to  hold  and  to  teach  unsound  opinions  concerning  the 
justification  of  man  before  God.  But  how  unfounded  such 
a  supposition  is,  will  be  very  evident  at  a  proper  season, 
and  in  a  mutual  conference.  For  the  present,  I  will  only 
briefly  say,  "  I  believe  that  sinners  are  accounted  righteous 
solely  by  the  obedience  of  Christ ;  and  that  the  righteousness 
of  Christ  is  the  only  meritorious  cause  on  account  of  which 
God  pardons  the  sins  of  believers  and  reckons  them  as  right- 
eous as  if  they  had  perfectly  fulfilled  the  law.  But  since  God 
imputes  the  righteousness  of  Christ  to  none  except  believers, 
I  conclude  that,  in  this  sense,  it  may  be  well  and  properly 
said.  To  a  man  who  'believes^  Faith  is  imputed  for'  righteous- 
ness through  grace^  because  God  hath  set  forth  his  Son,  Jesus 
Christ,  to  be  a  propitiation,  a  throne  of  grace,  [or  mercy  seat] 
through  faith  in  his  blood."  Whatever  interpretation  may  be 
put  upon  these  expressions,  none  of  our  divines  blames  Calvin 
or  considers  him  to  be  heterodox  on  this  point ;  yet  my  opin- 
ion is  not  so  widely  difierent  from  his  as  to  prevent  me  from 
employing  the  signature  of  my  own  hand  in  subscribing  to 
those  things  which  he  has  delivered  on  this  subject,  in  the  third 

I  book  of  his  Institutes;  this  I  am  prepared  to  do  at  any  time, 

*  and  to  give  them  my  full  approval. 

Most  noble  and  potent  Lords,  these  are  the  principal  arti- 
cles, respecting  which  I  have  judged  it  necessary  to  declare 
my  opinion  before  this  august  meeting,  in  obedience  to  your 
commands. 

X.  The  Eevision  of  the  Dutch  Confession,  and   the 
Heidelbekg  Catechism. 

But,  besides  these  things,  I  had  some  annotations  to  make 
on  the  Confession  of  the  Dutch  Churches  and  on  the  JJeidei- 
herg  Catechism  /  but  they  will  be  discussed  most  appropriately 
in  our  Synod,  which  at  the  first  opportunity  we  hope  to  obtain 
through  your  consent,  or  rather  by  means  of  your  summons. 
This  is  the  sole  request  which  I  prefer  to  yom-  mightinesses, 


DECLARATION   OF   SENTIMENTS.  265 

tliat  I  may  be  permitted  to  offer  a  few  brief  remarks  on  a  cer- 
tain clause,  subject  to  which  tlieir  high  mightinesses,  the  States 
General,  gave  their  consent  to  the  convening  of  a  National 
Synod  in  this  province,  (Holland,)  and  the  substance  of  which 
was,  that  in  such  Synod  the  Confession  and  Catecldsm  of  the 
Dutch  Churches  should  he  subjected  to  examination. 

This  clause  has  given  great  umbrage  to  many  persons,  not 
only  because  they  account  it  unnecessary,  but  likewise  unjust, 
to  subject  the  Confession  and  Catechism  to  examination. 
They  also  suppose,  that  I  and  a  certain  individual  of  great 
reputation,  are  the  persons  who  prevailed  with  the  States  Gen- 
eral to  have  such  a  clause  inserted.  But  it  is  by  no  means 
true  that  the  revision  of  the  Confession  and  Catechism  is  un- 
necessary and  unjust,  or  that  we  were  the  instigators  of  their 
high  mightinesses  in  this  affair.  With  regard  to  the  last  of 
these  two  suppositions,  so  far  were  we  from  having  any  con- 
cern with  the  origin  of  that  clause,  that,  eleven  or  twelve 
years  ago,  at  the  pressing  importunity  of  the  Churches  that 
prayed  for  a  National  Synod,  the  states  of  South  Holland  and 
West  Friezland  at  last  judged  it  proper  to  consent  to  it  by 
their  decree,  on  no  other  condition  than  that  in  such  Synod 
the  Confession  of  the  Dutch  Churches  should  he  suhjected  to 
examination.  Yet  we,  at  that  time,  neither  endeavored  by 
our  advice,  nor  by  our  influence,  to  promote  any  such  meas- 
ure. But  if  we  had  with  all  our  might  made  the  attempt,  we 
should  have  been  doing  nothing  but  what  was  compatible  with 
our  official  duties  ;  because  it  is  obviously  agreeable  to  reason 
as  well  as  to  equity^  and  quite  necessary  in  the  present  pos- 
ture of  affairs,  that  such  a  measure  should  be  adopted. 

First.  That  it  may  openly  appear  to  all  the  world  that  we 
render  to  the  word  of  God  alone  such  due  and  suitable  honor, 
as  to  determine  it  to  be  heyond  (or  rather  ahove)  all  disputes, 
too  great  to  be  the  subject  of  any  exception,  and  worthy  of  all 
acceptation. 

Secondly.  Because  these  pamphlets  are  writings  that  jiro- 
ceed  from  nien,  and  may,  on  that  account,  contain  within 
them  some  jxjyiion  of  error.,  it  is,  therefore,  proper  to  insti- 
tute a  lawful  enquiry,  that  is,  in  a  National  Synod,  whether  or 


266  JAMES  ARMmros. 

not  there  be  any  thing  in  those  productions  which  requires 
amendment. 

1.  The  first  enquiry  may  be,  "Whether  these  human  writings 
are  accordant,  in  every  part,  with  the  word  of  God,  with  re- 
gard to  the  words  themselves,  the  construction  of  the  sentences 
and  the  correct  meaning, 

2.  "Whether  they  contain  whatever  is  necessary  to  he  'believed 
iinto  salvation^  so  that  salvation  is,  according  to  this  rule,  not 
denied  to  those  things  to  which  it  appertains. 

3.  "Whether  it  [the  Rule  of  these  Formularies]  does  not  con- 
tain far  too  many  particulars,  and  embrace  several  that  are 
not  necessary  to  he  helieved  unto  salvation,  so  that  salvation  is 
consequently  attributed  to  those  things  to  which  it  does  not 
belong. 

4.  Whether  certain  words  and  forms  of  speech  are  not 
employed  in  them,  which  are  capable  of  being  understood  in 
different  ways  and  furnishing  occasion  for  disputes.  Thus, 
for  example,  in  the  Fourteenth  Article  of  the  Confession,  we 
read  the  following  words,  "  Kothing  is  done  without  God'a 
ordination,"  [or  appointment]:  If  by  the  word  "  ordination" 
is  signified,  "  that  God  appoints  things  of  any  kind  to  be 
done,"  this  mode  of  enunciation  is  erroneous,  and  it  follows 
as  a  consequence  from  it,  that  God  is  the  author  of  sin.  But 
if  it  signify,  that  "  whatever  it  be  that  is  done,  God  ordains 
it  to  a  good  end,"  the  terms  in  which  it  is  conceived  are  in 
that  case  correct. 

5.  "Whether  things  utterly  repugnant  to  each  other  may  not 
be  discovered  in  them.  For  instance,  a  certain  individual  who 
is  highly  honored  in  the  Church,  addressed  a  letter  to  John 
Piscator,  Professor  of  Divinity  in  the  University  of  Herborn 
in  Kassau,  and  in  it  he  exhorted  him  to  confine  himself  within 
the  opinion  of  the  Heidelberg  Catechism  on  the  doctrine  of 
Justification.  For  this  purpose  he  cited  three  passage!,  which 
he  considered  to  be  at  variance  with  Piscator's  sentiments. 
But  the  learned  Professor  replied,  that  he  confined  himself 
completely  within  the  doctrinal  boimdaries  of  the  Catechism  ; 
and  then  quoted  out  of  that  formulary  ten  or  eleven  passages 
as  proofs  of  his  sentiments.     But  I  solemnly  declare,  I  do  not 


DECLARATION    OF   SENTIMENTS.  267 

perceive  by  what  method  these  several  passages  can  possibly 
be  reconciled  with  each  other. 

6.  Whether  every  thing  in  these  writings  is  digested  in  tliat 
due  order  in  which  the  scri[)ture  requires  tliem  to  be  placed. 

7.  "Whether  all  things  are  disposed  in  a  manner  the  most 
suitable  and  convenient  for  preserving  peace  and  unity  with 
the  rest  of  the  Reformed  Churches. 

Thirdly.  The  Third  Reason  is,  because  a  National  Synod 
is  held  for  the  purpose  of  discovering  whether  all  things  in  the 
Cliurch  are  in  a  proper  state  or  right  condition.  One  of  the 
chief  duties  which  appertains  to  such  an  assembly,  is,  the 
examination  of  doctrine,  whether  it  be  that  which  is  admitted 
by  unanimous  consent,  or  that  for  which  particular  divines 
contend. 

FouKTHLY.  The  Fourth  Reason  is,  because  an  examination 
of  this  description  will  obtain  for  these  writings  a  greater 
degree  of  authority,  when  after  a  mature  and  rigid  examination 
they  shall  be  found  to  agree  with  the  word  of  God,  or  shall  be 
made  conformable  to  it  in  a  still  greater  measure.  Such  an 
examination  will  also  excite  within  the  minds  of  men  a 
greater  value  for  Christian  ministers,  when  they  perceive  that 
these  sacred  functionaries  hold  in  the  highest  estimation  that 
truth  which  is  revealed  in  Scrij^ture,  and  that  their  attachment 
to  it  is  so  great  as  to  induce  them  to  spare  no  labor  in  order 
to  render  their  own  doctnne  more  and  more  conformable  to 
that  revealed  truth. 

Fifthly.  The  Fifth  Reason  why  at  this,  if  at  any  period,  it 
is  necessary  to  adopt  the  suggestion  which  we  liave  mentioned, 
is,  (1.)  Because  there  are  several  individuals  in  the  ministry 
who  have  certain  views  and  considerations  respecting  some 
points  contained  in  these  writings,  which  they  reserve  in  secret 
and  reveal  to  no  one,  because  they  hope  that  such  points 
will  become  subjects  of  discussion  in  a  National  Synod.  Be- 
cause such  a  convention  has  been  promised,  some  of  them 
have  suffered  themselves  to  be  persuaded  not  to  give  the  least 
publicity  to  any  of  the  views  or  considerations  which  they  have 
formed  on  these  subjects. 

(2.)  Besides,  this  will  be  the  design  of  a  National  Synod — 


268  JAMES   AEMINIUS. 

that  their  high  mightinesses  the  States  General  may  be  pleased 
to  establish  and  arm  with  public  authority  certain  ecclesiastical 
sanctions,  according  to  which  every  one  may  be  bound  to  con- 
duct himself  in  the  Church  of  God.  That  this  favor  may  be 
obtained  from  their  high  mightinesses,  and  that  they  may  exe- 
cute such  a  measure  with  a  good  conscience,  it  is  necessary 
that  they  be  convinced  in  their  own  understandings,  that  the 
doctrine  contained  in  the  formularxj  of  union  is  agreeedbU  to 
the  word  of  God.  This  is  a  reason  which  ought  to  induce  us 
spontaneously  to  propose  an  examination  of  our  Confession 
before  their  high  mightinesses,  and  to  offer  either  to  shew  that 
it  is  in  accordance  with  the  word  of  God,  or  to  render  it  con- 
formable to  that  Divine  standard. 

SixTULT.  The  Sixth  Keason  is  drawn  from  the  example  of 
those  who  are  associated  together  under  the  Augustan  Confes- 
sion, and  from  the  conduct  of  the  Swiss  and  the  French 
Churches,  that  have  within  two  or  three  years  enriched  their 
Confessions  with  one  entirely  new  article.  And  the  Dutch 
Confession  has  itself  been  subjected  to  examination  since  it 
was  first  published :  some  things  having  been  taken  away  from 
it  and  others  added,  while  some  of  the  rest  have  undergone 
various  alterations. 

]^umerous  other  reasons  might  be  produced,  but  I  omit 
them  ;  because  I  consider  those  already  mentioned  to  be  quite 
sufficient  for  proving,  that  the  clause  concerning  examination 
and  revision.^  as  it  is  termed,  was  with  the  greatest  justice  and 
propriety  inserted  in  the  instrument  of  consent  of  which  we 
have  made  previous  mention. 

I  am  not  ignorant,  that  other  reasons  are  adduced,  in  oppo- 
sition to  these ;  and  one  in  particular,  which  is  made  a  prin- 
cipal subject  of  public  conversation,  and  is  accounted  of  all 
others  the  most  solid.  To  it,  therefore,  I  consider  it  necessa- 
ry to  offer  a  brief  reply.     It  is  thus  stated  : 

"  By  such  an  examination  as  this,  the  doctrine  of  the  Church 
will  be  called  in  question;  which  is  neither  an  act  of  propriety 
nor  of  duty. 

"  I.  Because  this  doctrine  has  obtained  the  approbation  and 
suffrages  of  many  respectable  and  learned  men  ;  and  has  been 


DECLAKATION   OF   SENTIMENTS.  269 

strenuously  tlefeiided  against  all  those  who  have  offered  it  any 
opposition. 

"  n.  Because  it  has  been  sealed  with  the  blood  of  many 
thousand  martyrs. 

"III.  Because  from  such  an  examination  will  arise,  within 
the  Church,  confusion,  scandal,  offences,  and  the  destruction 
of  consciences ;  and,  out  of  the  Church,  ridicule,  calumnies 
and  accusations." 

To  all  these  I  answer : 

1.  It  would  be  much  better,  not  to  employ  such  odious  forms 
of  speech,  as  to  call  in  question^  and  others  of  that  class,  when 
the  conversation  is  only  respecting  some  human  composition^ 
which  is  liable  to  have  error  intermixed  with  its  contents. 
For  with  what  right  can  any  writing  be  said  to  he  called  in 
question  or  in  douht^  which  was  never  of  itself  unquestionable^ 
or  ought  to  be  considered  as  induhitahle  f 

2.  The  approbation  of  divines^  the  defence  of  a  composition 
against  its  adversaries^  and  the  sealing  of  it  with  the  blood  of 
Martyrs^  do  not  render  any  doctrine  authentic  or  place  it 
beyond  the  limits  of  doubt :  Because  it  is  possible  both  for 
divines  and  martyrs  to  err — a  circumstance  which  can  admit 
of  no  denial  in  this  argument. 

3.  A  distinction  ought  to  be  made  between  the  different 
mattere  contained  in  the  confession.  For  while  some  of  them 
make  a  near  approach  to  the  foundation  of  salvation  and  are 
fundamental  articles  of  the  Christian  Religion^  others  of 
them  are  built  up  as  a  superstructure  on  the  foundation,  an 
of  themselves  are  not  absolutely  necessai^y  to  salvation.  The 
doctrines  of  the  former  class  are  approved  by  the  unanimous 
consent  of  all  the  Tieformed,  and  are  effectually  defended 
against  all  gainsaying  adversaries.  But  those  of  the  latter 
class  become  subjects  of  controversy  between  different  parties : 
And  some  of  these  are  attacked  by  enemies,  not  without  some 
semblance  of  truth  and  justice. 

The  blood  of  martyi-s  has  sealed  those  of  the  former  class, 
but  by  no  means  those  of  the  latter.  In  reference  to  this 
affair,  it  ought  to  be  diligently  observed,  what  was  proj)Osed 


270  JAMBS    AEMINTUS. 

by  the  martyrs  of  our  days,  and  on  what  account  they  shed 
their  blood.  If  this  be  done,  it  will  be  found,  that  no  man 
among  them  was  even  interrogated  on  that  subject  which  I 
consider  it  equitable  to  make  a  prominent  part  in  the  deliber- 
ations of  a  Synod,  and,  therefore,  that  no  martyr  ever  sealed 
it  with  his  blood.  I  will  produce  an  example  :  When  a 
question  was  raised  about  the  meaning  of  the  seventh  chapter 
of  the  Epistle  to  the  Romans,  one  individual  said,  "  that  the 
passage  was  quoted  in  the  margin  of  the  confession  exactly  in 
the  same  sense  as  he  had  embraced  it,  and  that  the  martyrs 
had  with  their  own  blood  sealed  this  confession."  But,  in 
VQ-plj  to  this,  it  was  stated,  "  that  if  the  strictest  search  be 
instituted  throughout  the  entire  large  History  of  the  Martyrs^ 
as  it  is  published  by  the  French,  it  will  be  discovered,  that  no 
martyr  has  at  any  period  been  examined  on  that  passage,  or 
has  shed  his  blood  on  that  account." 

To  sum  up  the  whole  :  The  Uood  of  the  martyrs  tends  to 
confirm  this  truth,  that  they  have  made  professsion  of  their 
faith  "  in  simplicity  and  sincerity  of  conscience,"  But  it  is 
by  no  means  conclusive,  that  the  confession  which  they  pro- 
duced is  free  from  every  degree  of  reprehension  or  superior 
to  all  exception  ;  unless  they  had  been  led  hy  Christ  into  all 
truth,  and  therefore  rendered  incapable  of  erring. 

4.  If  the  Church  be  properly  instructed  in  that  difference 
which  really  does  and  always  ought  to  exist  between  the  word 
of  God  and  all  Kmnan  writings,  and  if  the  Church  be  also 
rightly  informed  concerning  that  liberty  which  she  and  all 
christians  possess,  and  which  they  will  always  enjoy,  to  meas- 
m*e  all  human  compositions  by  the  standard  rule  of  God's 
word,  she  will  neither  distress  herself  on  that  account,  nor 
will  she  be  offended  on  perceiving  all  human  writings  brought 
to  be  proved  at  the  touch-stone  of  God's  word.  On  the  con- 
trary, she  will  rather  feel  far  more  abundant  delight,  when 
she  sees,  that  God  has  bestowed  on  her  in  this  country  such 
pastors  and  teachers,  as  try  at  the  chief  touch-stone  their  own 
doctrine,  in  a  manner  at  once  suitable,  proper,  just,  and  worthy 
of  perpetual  observance ;   and  that  they  do  this,  to  be  able 


DECLARATION   OF  SENTIMENTS.  271 

exactly  and  by  every  possible  means  to  express  their  agree- 
ment with  the  word  of  God,  and  their  consent  to  it  even  in  the 
most  minute  particulars. 

5.  But  it  is  no  less  proj^er,  that  the  doctrine  once  received  in 
the  Church  should  be  subjected  to  examination,  however  great 
the  fear  may  be  "  lest  disturbances  should  ensue,  and  lest  evil- 
disposed  persons  should  make  such  revision  an  object  of 
ridicule,  calumny  or  accusation,"  or  should  even  turn  it  to 
their  own  great  advantage,  [by  representing  the  matter  so  as 
to  induce  a  pereuasion,]  "  that  those  who  propose  this  exam- 
ination are  not  sufficiently  confirmed  in  their  own  religion  ;" 
when,  on  the  contrary,  this  is  one  of  God's  commands,  "  Search 
and  try  the  sjyirits  lohether  they  he  of  GodP  (1  John  iv,  1.) 
If  cogitations  of  that  description  had  operated  as  hindrances 
on  the  minds  of  Luther,  Zuinglius,  and  others,  they  would 
never  have  pried  into  the  doctrine  of  the  Papists,  or  have  sub- 
jected it  to  a  scrutinizing  examination.  ISTor  would  those  who 
adhere  to  the  Augustan  confession  have  considered  it  proper 
to  submit  that  formulary  again  to  a  new  and  complete  revis- 
ion, and  to  alter  it  in  some  particulars.  This  deed  of  theirs  is 
an  object  of  our  praise  and  approval.  And  we  conclude,  that, 
when  Luther  towards  the  close  of  his  life  was  advised  by 
Philip  Melancthon  to  bring  the  eucharistic  controversy  on  the 
sacrament  of  the  Lord's  Supper  to  some  better  state  of  con- 
cord, (as  it  is  related  in  the  writings  of  our  own  countrymen,) 
he  acted  very  improperly  in  rejecting  that  counsel,  and  in 
casting  it  back  as  a  reproach  on  Philip,  for  this  reason,  as 
they  state  his  declaration,  "  lest  by  such  an  attempt  to  effect 
an  amicable  conclusion,  the  whole  doctrine  should  he  called  in 
question^  Besides,  if  reasons  of  this  kind  ought  to  be  ad- 
mitted, the  Papists  with  the  best  right  and  the  greatest  pro- 
priety fonnerly  endeavored  to  prevent  the  doctrine,  which  had 
for  many  preceding  centuries  been  received  in  ihe  Church, 
from  being  called  in  question  or  subjected  again  to  examina- 
tion. 

But  it  has.  been  suggested,  in  opposition  to  these  reasons, 
"that  if  the  doctrine  of  the  Churches  be  submitted  to  an  entirely 
new  I'evision,  as  often  as  a  National  Synod  shall  be  held,  the 


272  JAMES  AEMmnis. 

Church  would  never  have  any  thing  to  which  it  might  adhere 
or  on  which  it  might  firmly  depend,  and  it  will  be  possible  to 
declare  with  great  justice,  concerning  churches  thus  circum- 
stanced, that  '  they  have  an  anniversary  faith,'  are  tossed  to 
and  fro^  and  candied  about  loith  every  wind  of  doctrine. 
(Ephes.  iv,  14.)" 

1.  My  first  answer  to  these  remarks,  is,  the  Church  always 
has  Moses  and  the  Prophets,  the  Evangelists  and  the  Apostles, 
that  is,  the  Scriptures  of  the  Old  and  of  the  New  Testament ; 
and  these  scriptures  fully  and  clearly  comprehend  whatever  is 
necessary  to  salvation.  Upon  them  the  Church  will  lay  the 
foimdation  of  her  faith,  and  will  rest  upon  them  as  on  an  im- 
movable basis,  principally  because,  how  highly  soever  we  may 
esteem  confessions  and  catechisms,  every  decision  on  matters 
of  faith  and  religion  must  obtain  its  final  resolution  in  the 
scriptures. 

2.  Some  points  in  the  confession  are  certain  and  do  not  ad- 
mif  of  a  dovJjt :  These  will  never  be  called  in  question  by  any 
one,  except  by  heretics.  Yet  there  are  other  parts  of  its  con- 
tents which  are  of  such  a  kind,  as  may  with  the  most  obvious 
utility  become  frequent  subjects  of  conference  and  discussion 
ietween  men  of  learning  xoTio  fear  God^  for  the  purpose  of 
reconciling  them  with  those  indid)itdble  articles  as  nearly  as  is 
practicable. 

3.  Let  it  be  attempted  to  make  the  confession  contain  as  few 
articles  as  possible  /  and  let  it  propose  them  in  a  very  brief 
form,  conceived  entirely  in  the  expressions  of  scripture.  Let 
all  the  more  ample  explanations,  proofs,  digressions,  redun- 
dancies, amplifications  and  exclamations,  be  omitted  ;  and  let 
nothing  be  delivered  in  it,  except  those  truths  which  are  ne- 
cessary to  salvation.  The  consequences  of  this  brevity  will 
be,  that  the  confession  will  be  less  liable  to  be  filled  with 
errors,  not  so  obnoxious  to  obloquy,  and  less  subject  to  exam- 
ination. Let  the  practice  of  the  Ancient  Church  be  produced 
as  an  example,  that  comprehended,  in  as  brief  a  form  of  words 
as  was  practicable,  those  articles  which  she  judged  necessary 
to  be  believed. 

Some  individuals  form  a  distinction  between  the  confession 


DECLARATION   OF   SENTIMENTS.  273 

and  the  catechism  with  respect  to  revision ;  and,  since  the 
confession  is  the  peculiar  property  of  the  Dutch  Churches,  and 
is  on  that  account  found  in  the  hands  of  comparatively  few 
people,  they  conclude,  "  that  it  is  possible  without  any  diffi- 
culty to  revise  it  in  a  Synod  and  subject  it  to  examination." 
But  since  the  catechism  belongs  not  only  to  us,  but  likewise 
and  principally  to  the  Churches  of  the  Palatinate,  and  is  there- 
fore tu  be  found  in  the  hands  of  all  men,  the  same  persons 
consider  the  examination  of  it  "  to  be  connected  with  great 
peril."  But  to  this  I  reply,  if  we  be  desirous  of  constituting 
the  Heidelberg  catechism  a  formulary  of  concord  among  the 
teachers  of  tJie  Churches,  and  if  they  be  obliged  to  subscribe 
it,  it  is  still  necessary  to  subject  it  to  examination.  For  no 
Churches  whatever  ought  to  hold  such  a  high  station  in  our 
esteem,  as  to  induce  us  to  receive  any  writing  of  their  compo- 
sition without,  at  the  same  time,  reserving  to  ourselves  the 
liberty  of  submitting  it  to  a  nice  scrutiny.  And  I  account 
this  to  be  the  principal  cause,  why  the  churches  of  different 
provinces,  although  at  perfect  agreement  with  each  other  on 
the  fundamental  points  of  Christian  doctrine,  have  each  com- 
posed for  themselves  their  own  confessions.  But  if  the  Ileid- 
elherg  catechism  be  not  allowed  to  become  a  formulary  of  this 
kind,  and  if  a  suitable  liberty  be  conceded  in  the  explanation 
of  it,  it  will  not  then  be  necessary  either  to  revise  it  or  subject 
it  to  examination ;  provided,  I  repeat,  that  the  obligatory  bur- 
den of  subscription  be  removed,  and  a  moderate  liberty  be 
conceded  in  its  explanation. 

CoNCLUDiNQ  Address. 

This  is  all  that  I  had  to  propose  to  your  mightinesses,  as  to 
my  most  noble,  potent,  wise  and  prudent  masters.  While  I 
own  myself  bound  to  render  an  account  of  all  my  actions,  to 
the  membei*s  of  this  most  noble  and  potent  assembly,  (next 
after  God,)  I  at  the  same  time  present  to  them  my  humble 
and  grateful  acknowledgments,  because  they  have  not  dis- 
dained to  grant  me  a  courteous  and  patient  audience.  I  em- 
brace this  opportunity  solenmly  to  declare,  that  I  am  sincerely 

18  VOL.  I. 


274  JAMES    AEMINIUS. 

prepared  to  institute  an  amicable  and  fraternal  conference  with 
my  reverend  brethren,  (at  whatever  time  or  place  and  on 
whatever  occasion  this  honorable  assembly  may  judge  proper 
to  appoint,)  on  all  the  topics  which  I  have  now  mentioned, 
and  on  any  other  concerning  which  it  will  be  possible  for  a 
controversy  to  exist,  or  at  some  future  period  to  arise.  I  also 
make  this  additional  promise,  that  I  will  in  every  conference 
conduct  myself  with  equanimity,  moderation  and  docility,  and 
will  shew  myself  not  less  actuated  by  the  desire  of  heing 
taught^  than  by  that  oi  communicating  to  others  some  portion 
of  instruction.  And,  since  in  the  discussion  of  every  topic  on 
which  it  will  be  possible  to  institute  a  conference,  two  points 
will  become  objects  of  attention.  First.  "  Whether  that  le 
true  which  is  the  subject  of  the  controversy,"  and.  Secondly) 
"  Whether  it  he  necessary  to  he  helieved  unto  salvation^''  and 
since  both  these  points  ought  to  be  discussed  and  proved  out 
of  the  scriptures,  I  here  tender  my  sacred  affirmation,  and 
solemnly  bind  myself  hereafter  to  observe  it,  that,  however 
cogently  I  may  have  proved  by  the  most  solid  [human]  argu- 
ments any  article  to  be  agreeable  to  the  word  of  God,  I  will 
not  obtrude  it  for  an  article  of  belief  on  those  of  my  brethren 
who  may  entertain  a  diiferent  opinion  respecting  it,  unless  I 
have  plainly  proved  it  from  the  word  of  God  and  have  with 
equal  clearness  established  its  truth,  and  the  necessity  unto 
salvation  that  every  christian  should  entertain  the  same  belief. 
If  my  brethren  will  be  prepared  to  act  in  this  manner,  as 
far  as  I  know  the  complexion  of  my  own  opinions,  there  will 
not  easily  arise  among  us  any  schism  or  controversy.  But, 
that  I  may  on  my  part  remove  every  cause  of  fear  that  can 
possibly  invade  this  most  noble  assembly,  occupied  and  en- 
gaged as  its  honorable  members  now  are  with  important 
concerns  on  which  in  a  great  measure  depends  the  safety  of 
our  native  country  and  of  the  Reformed  Churches,  I  subjoin 
this  remark,  "  that  to  hinder  my  toleration  of  any  matters  in  my 
brethren,  they  must  be  very  numerous  and  very  important. 
For  I  am  not  of  the  congregation  of  those  who  wish  to  have 
dominion  over  the  faith  of  another  tnan^  but  am  only  a  minis- 
ter to  believers,  with  the  design  of  promoting  in  them  an 


DECLARAITON    OF   SENTIMENTS.  275 

increase  of  knowledge,  truth,  piety,  peace  and  joy  in  Jesus 
Christ  our  Lord." 

But  if  my  brethren  cannot  perceive  how  they  can  possibly 
tolerate  nie,  or  allow  nie  a  place  among  them,  in  reference  to 
myself  I  indulge  in  no  hope  that  a  schism  will  on  this  account 
be  formed.  May  God  avert  any  such  catastrophe,  since  far 
too  many  schisms  have  already  arisen  and  spread  themselves 
abroad  amono:  Christians.  It  ourrht  rather  to  be  the  earnest 
endeavor  of  every  one,  to  diminish  their  number  and  destroy 
their  influence.  Yet,  even  under  such  circumstances,  [when  I 
shall  be  rejected  from  the  communion  of  my  brethren,]  in 
patience  loill  /possess  my  soul  /  and  though  in  that  case  I 
shall  resign  my  oflSce,  yet  I  will  continue  to  live  for  the  benefit 
of  our  common  Christianity  as  long  as  it  may  please  God  to 
lengthen  out  my  days  and  prolong  my  existence.  Kever  for- 
getting this  sentiment.  Sat  EcclesicB^  sat  Patrm  datum,. 
Enough  has  been  done  to  satisfy  the  Chubch  of  Christ  and 
MY  Country  ! 


THE 

APOLOaY  OR  DEFENCE 

OF 

JAMES    ARMIKIUS 

AGAINST  CERTAIN  THEOLOGICAL  AETICLES  EXTENSIVELY  DISTRIBUTED, 
AND  CURRENTLY  CIRCULATED  AT  LEAST  THROUGH  THE  HANDS  OP 
80ME  PERSONS  IN  THE  LOW  COUNTRIES  AND  BEYOND  THEIR  CONFINES  '< 
IN  WHICH  BOTH  ARMINIUS,  AND  ADRIAN  BORRIUS,  A  MINISTER  OF  LEY- 
DEN,  ARE  RENDERED  SUSPECTED  OP  NOVELTY  AND  HETERODOXY,  OP 
ERROR  AND  HERESY,  ON  THE  SUBJECT  OP  RELIGION. 

27iis  apology  was  probably  published  early  in  1609,  as  an  answer  to  certain 
articles  which  had  been  invented  and  secretly  circulated  by  certain  enemies  of 
Aftninius. 


CEETAEsr  articles  relating  to  the  Christian  Religion  are  now 
in  a  course  of  circulation.  In  a  paper  which  was  not  long 
since  delivered  into  my  hands,  the  number  of  them  is  distin- 
guished into  two  series,  one  consisting  of  twenty  and  the  other 
of  eleven  articles.  Some  of  them  are  attributed  to  me,  others 
to  Adrian  Borrius,  and  several  both  to  him  and  me.  Those 
persons  by  whom  they  were  first  disseminated,  attempt  in  them 
to  render  us  suspected  of  having  introduced  into  the  cliurch 
and  the  University  of  Leyden,  novelties  and  heretical  instruc- 
tions, and  to  accuse  us  of  error  and  heresy,  that  both  the  stu- 
dents of  Divinity  and  the  common  people  may  stand  on  their 
guard  against  us,  who  have  this  black  mark  imprinted  on  us, 
lest  they  become  infected  with  the  same  envenomed  disorder, 
and  that  those  persons  who  enjoy  the  supremacy  both  in 
Chm'ch  and  State,  may  seasonably  interpose  their  authority  ? 


A.POLOGT   OR   DEFENCE.  277 

to  prevent  the  evil  from  extending  any  fiirtlier,  or  rather  to 
extinguish  it  in  its  very  commencement ;  which,  if  "they  neg- 
lect to  do,  they  will  be  instrumental  in  producing  the  greatest 
detriment  to  Divine  Truth,  and  to  the  Political  and  Ecclesias- 
tical concord  of  these  Provinces." 

The  disjiersion  of  some  of  these  articles  is  not  a  very  recent 
circumstance ;  for,  above  two  years  ago,  seventeen  out  of 
these  thirty-one  came  into  my  hands,  expressed  exactly  in  the 
same  words  as  those  that  occur  in  the  writing  which  is  the 
subject  of  my  present  remarks.  But  I  was  silent,  and  con- 
cealed my  regret ;  for  I  thought  that  those  articles  would,  in 
their  very  infancy,  die  a  natural  death,'  since  part  of  them 
were  destitute  of  the  truth  of  historical  narration,  by  not  be- 
ing attributed  to  those  who  had  been  the  authors  of  them ; 
and  part  of  them  were  void  of  all  real  theological  sense,  by 
the  strange  intermixture  of  truth  and  falsehood.  But  the 
issue  did  not  answer  my  expectation.  For  they  not  only  re- 
mained without  diminution,  but  gained  an  increase,  by  the 
addition  of  oihor  fourteen  to  the  former  seventeen  articles^  and 
by  a  far  wider  dispersion  of  the  whole  than  had  at  first  been 
made.  This  unexpected  result  had  the  effect  of  inducing  me 
to  think  that  I  ought  to  oppose  their  progress  by  a  moderate 
answer,  lest  my  continued  silence  should  be  interpreted  as  tan- 
tamoimt  to  a  confession.  If  this  be  the  interpretation  which, 
on  many  occcasions  is  given  to  silence,  it  is  an  easy  matter 
thus  to  construe  it  respecting  any  doctrine  that  is  aspersed  as 
a  heresy,  "  under  which  imputation,"  it  is  said  in  a  vaunting 
tone,  "  St.  Jerome  would  have  no  man  to  remain  patient." 

In  this  reply  I  will  use  candor  and  conscience.  "Whatever 
I  know  to  be  true,  I  will  confess  and  defend.  On  whatever 
subjects  I  may  feel  hesitation,  I  will  not  conceal  my  igno- 
rance ;  and  whatever  my  mind  dictates  to  be  false,  I  will  deny 
and  refute.  May  tlie  God  of  truth  and  peace  direct  my  mind 
and  my  hand  by  his  Holy  Spirit !     Amen. 


278  JAMES    AEMmiUS. 

AKTICLES  I  AND  II. 

I.  Faith,  that  is,  justifying  faith,  is  not  peculiar  to  the 
elect. 

II.  It  is  possible  for  helievers  finally  to  decline  and  fall 
away  from  faith  and  salvation. 

ANSWER. 

The  connection  between  these  two  articles  is  so  intimate, 
that  when  the  first  of  them  is  granted,  the  second  is  necessa- 
rily inferred  ;  and,  in  return,  when  the  latter  is  granted,  the 
former  is  to  be  inferred,  according  to  the  intention  of  those 
persons  who  framed  these  articles.  For  if  "  faith  be  not  pe- 
culiar to  the  elect,"  and  if  perseverance  in  faith  and  salvation 
belong  to  the  elect  alone,  it  follows  that  believers  not  only  can, 
but  that  some  of  them  actually  do,  "  fall  away  from  faith  and 
salvation."  And,  on  the  contrary,  if  it  be  "  possible  for  be- 
lievers finally  to  fall  away  from  faith  and  salvation,"  it  follows 
that  "  faith  is  not  peculiar  to  the  elect,"  they  being  the  indi- 
viduals concerning  whom  the  framers  of  these  articles  assert, 
that  it  is  impossible  for  them  not  to  be  saved.  The  reason  of 
the  consequence  is,  because  the  words  Faith  and  Believers, 
according  to  this  hypothesis,  have  a  wider  signification  than 
the  words  Election  and  the  Elect.  The  former  comprehend 
some  persons  that  are  not  elect,  that  is,  "  some  who  finally  fall 
away  from  faith  and  salvation."  !No  necessity,  therefore,  ex- 
isted for  composing  both  these  articles ;  it  was  quite  sufiicient 
to  have  proposed  one.  And  if  the  authors  of  them  had  sought 
for  such  amplification,  as  had  no  real  existence,  but  consisted 
of  mere  words,  it  was  possible  to  deduce  the  Second  from  the 
First  in  the  form  of  a  consectary.  Thus  it  is  evident  that  the 
multitude  of  the  articles,  was  the  great  ol)ject  to  be  attempted 
for  the  purpose  of  making  it  appear  as  if  those  persons  erred 
IN  VERY  MANY  POINTS,  whom  the  too  sedulous  curiosity  of  the 
brethren  is  desirous,  without  cause,  of  rendering  susjiected  of 
heresy. 


APOLOGY   OR   DEFENCE.  279 

L  Eut,  to  tieiit  of  each  article  singly,  I  declare,  respecting 
THE  FiEST,  that  I  never  said,  either  in  public  or  in  private, 
"  Faith  is  not  peculiar  to  the  elect,"  This  article,  therefore,  is 
not  attributed  to  its  proper  author ;  and  thus  is  committed  a 
historical  error. 

I  add,  even  if  I  had  made  such  a  declaration  as  this,  a 
defence  of  it  would  have  been  ready.  For  I  omit  the  scrip- 
tures, from  which  a  more  prolix  discussion  of  this  subject 
might  be  foimed  ;  and  since  the  Christian  Fathers  have  with 
great  semblance  of  truth  defended  their  sentiments  from  that 
divine  source,  I  might  employ  the  consent  of  those  Fathers  as 
a  shield  to  ward  oft'  from  myself  the  charge  of  novelty  ;  and 
the  Harmony  of  Confessions^  which  are  severally  the  compo- 
sition of  those  Churches  that  have  seceded  from  Popery,  and 
that  come  under  the  denomination  of  "  Protestants'"  and  "  the 
Reformed,"  I  might  adopt  for  a  polished  breast-plate,  to  inter- 
cept or  turn  aside  the  dart  of  heresy  which  is  hurled  against 
me.  Neither  should  I  be  much  afraid  of  this  subject  be- 
ing placed  for  adjudication  in  the  balances  oi  the  Belgic  Con- 
fession and  the  TIeidellerg  Catechism. 

1.  Let  St.  Augustine,  Prosper,  and  the  author  of  the  book 
entitled  The  Vocation  of  the  Gentiles^  be  brought  forward  to 
bear  testimony  respecting  "the  consent  of  the  Fathere." 

(1.)  Augustine  says,  "It  is  wonderful,  and  indeed  most  won- 
derful, that  God  does  not  bestow  pereeverance  on  certain  of 
bis  sons,  whom  he  hath  regenerated  in  Christ,  and  to  whom 
he  has  given  faith,  hope  and  love;  while  he  pardons  such 
great  acts  of  wickedness  in  sons  that  are  alienated  from  him, 
and,  by  imparting  his  grace,  makes  them  his  children."  {De 
Corrept.  ct  Gratia^  cap.  8.) 

(2.)  Prosper  says,  "  It  is  a  lamentable  circumstance  which 
is  proved  by  many  examples,  that  some  of  those  persons  who 
were  regenerated  in  Christ  Jesus,  have  relinquished  the  faith, 
and,  ceasing  to  preserve  their  former  sanctity  of  manners,  have 
apostatized  from  God,  and  their  ungodly  course  has  been  ter- 
minated under  his  displeasure  and  a\crsion."  (^Ad  Capita, 
Gal.  rcsp.  7.) 

(3.)  The  author  of  The  Vocation  of  the  Gentiles  says,  "God 


280  JAMES    AEMmiUS. 

bestows  the  power  of  willing  to  obey  him,  in  such  a  manner 
as  not  to  take  away,  even  from  those  who  will  persevere,  that 
mutability  by  which  it  is  possible  for  them  to  be  unwilling  [to 
obey  God].  If  this  were  not  the  case,  none  of  the  believers 
would  have  departed  from  the  faith."     {Lib.  ii,  c.  9.) 

2,  The  Harmony  of  Coistfessions  might  in  the  following 
manner,  contribute  to  my  defence  :  This  dogma  states  that 
"faith  is  the  peculiar  property  of  the  elect,"  and  that  "it  is 
impossible  for  believers  finally  to  decline  from  faith  and  sal- 
vation." Kow,  if  this  be  a  dogma  necessary  to  salvation.^  then 
that  Confession  which  does  not  contain  it,  or  which  asserts 
some  thing  contradictory  to  it,  cannot  be  considered  as  harmo- 
nizing with  the  rest  on  the  subject  of  religion.  For  wherever 
there  is  harmony,  it  is  proper  that  there  should  be  neither  de- 
fect nor  contradiction  in  things  jpertaining  to  salvation.  But 
the  Augustan  or  Lutheran  Confession  says  that  "  it  condemns 
the  Anabaptists,  who  deny  that  those  persons  who  have  once 
been  justified,  can  lose  the  Holy  Spirit."  Besides,  Philip 
Melancthon  with  his  followers,  and  the  greater  portion  of 
the  Lutheran  Churches,  are  of  opinion,  that  faith  is  bestowed 
even  on  the  non-elect."  Yet  we  are  not  afraid  of  acknowl- 
edging these  Lutherans  for  brethren. 

3.  The  Belgic  Confession  does  not  contain  this  dogma, 
that  "  faith  is  peculiar  to  the  elect ;"  and  without  controversy 
it  cannot  be  deduced  from  our  Catechism.  For  when  it  is 
said,  in  the  article  on  the  Church,  "  I  believe  that  I  shall  per- 
petually remain  a  member  of  the  Church  ;"  and,  in  the  first 
question,  "God  keeps  and  preserves  me  in  such  a  manner,  as 
to  make  all  things  necessarily  subservient  to  my  salvation  ;" 
those  expressions  are  to  be  understood  of  a  believer,  in  refer- 
ence to  his  actual  believing.  For  he  who  is  tnily  such  a  one., 
answers  to  the  character  of  a  christian.  But  no  man  is  such 
except  through  faith.  Faith  is  therefore  presupposed  in  both 
the  expressions. 

II.  With  regard  to  the  Second  Article,  I  say,  that  a  distinc- 
tion ought  to  be  made  between  power  and  action.  For  it  is 
one  thing  to  declare,  that  "  it  ispossihle  for  the  faithful  to  fall 
away  from  faith  and  salvation,"  and  it  is  another  to  say,  that 


APOLOGY    OK   DEFENCE.  281 

"  they  do  actually  fall  awaj'."  This  distinction  is  of  such 
extensive  observance,  that  even  antiquity  itself  was  not  afraid 
of  affirming,  concerning  the  elect  and  those  who  were  to  be 
saved,  "  that  it  was  possible  for  them  not  to  he  saved  ;"  and  that 
"  the  mutability  by  which  it  was  possible  for  i\\Q.Yanot  to  he  will- 
w(/  to  ohey  Ood^  was  not  taken  away  from  tlieni,"  although  it 
was  the  opinion  of  the  ancients,  "  that  sucli  persons  never 
would  in  reality  be  damned."  On  this  very  subject,  too,  the 
gi'eater  part  of  our  own  doctors  lay  down  a  difi'erence.  For 
they  say,  "  that  it  is  jtossible  for  such  persons  to  fall  away,  if 
their  nature,  which  is  inclined  to  lapses  and  defection,  and  if 
tlie  temj^tations  of  the  world  and  Satan,  be  the  only  circum- 
stances taken  into  consideration  :  but  that  they  will  not  Jinally 
fall  away,  because  God  will  bring  back  to  himself  his  own  elect 
before  the  end  of  life."  If  any  one  asserts,  "  that  it  is  not 
possible  fur  believers,  in  consideration  of  their  being  elect per- 
S071S,  finally  to  fall  away  from  salvation,  because  God  has 
decreed  to  save  them,"  I  answer,  the  decree  concerning  saving 
does  not  take  away  the  possibility  Cjf  damning^  but  it  removes 
damnation  itself.  For  "  to  be  actually  saved,"  and  "  a  possi- 
bility of  not  being  saved,"  are  two  things  not  contrary  to  each 
other,  but  in  perfect  agreement. 

I  therefore  add,  that  in  this  way  I  have  hitherto  discrimi- 
nated these  two  cases.  And  at  one  time  I  certainly  did  say, 
with  an  explanation  subjoined  to  it,  "  that  it  was  possible  for 
believers  finally  to  decline  or  fall  away  from  faith  and  salva- 
tion." But  at  no  period  have  I  asserted,  "  that  believers  do 
finally  decline  or  fall  away  from  faith  or  salvation."  This 
article,  therefore,  is  ascribed  to  one  who  is  not  its  author  ;  and 
it  is  another  offence  against  historical  veracity. 

I  subjoin,  that  there  is  a  vast  difference  between  the  enun- 
ciation of  these  two  sentences.  (1.)  "  It  is  possible  for  believ- 
ers to  decline  from  the  faitu  ;"  and  (2.)  "It  is  possible  for 
believers  to  decline  from  salvation."  For  the  latter,  when 
rigidly  and  accurately  examined,  can  scarcely  be  admitted ; 
it  being  impossible  for  believers,  as  long  as  they  remain  heliev- 
ers^  to  decline  from  salvation.  Because,  were  this  possible, 
that  power  of  God  would  be  conquered  which  he  has  deter- 


282  JAMES  AJSMmros. 

mined  to  employ  in  saving  believers.  On  the  other  hand,  if 
believers  fall  awaj  from  the  faith  and  become  unbelievers,  it 
is  impossible  for  them  to  do  otherwise  than  decline  from  salva- 
tion, that  is,  provided  they  still  continue  unbelievers.  There- 
fore, whether  this  hypothesis  be  granted  or  not,  the  enuncia- 
tion cannot  be  accurately  expressed.  For  if  this  hypothesis 
(their  perseverance  in  faith)  be  granted,  they  cannot  decline ; 
but  if  it  be  not  granted,  they  cannot  do  otherwise  than  decline. 
(2.)  But  that  first  enunciation  includes  no  hypothesis  ;  and 
therefore  an  answer  may  be  given  to  it  simply,  either  that  it 
is  possible,  or  that  it  is  impossible.  For  this  cause,  the  second 
article  ought  to  be  corrected  in  the  following  manner  :  "  It  is 
possible  for  believers  finally  to  fall  away  or  decline  from  the 
faith  ;"  or  rather,  "  Some  believers  finally  fall  away  and  de- 
cline from  the  faith."  This  being  granted,  the  other  can  be 
necessarily  inferred,  "  therefore  they  also  actually  decline  from 
salvation." 

Respecting  the  truth  of  this  [Second]  article,  I  repeat  the 
same  observations  which  I  made  about  the  First.  For  the 
following  exjDressions  are  reciprocal  to  each  other,  and  regular 
consequences  :  "  Faith  is  peculiar  to  the  elect,"  and  "  believ- 
ers do  not  finally  fall  away  from  the  faith."  In  like  manner, 
"Faith  is  not  peculiar  to  the  elect,"  and  "Some  believers 
finally  decline  from  the  faith," 


ARTICLE  ni. 

It  is  a  matter  of  doubt,  lohcther  the  faith  hj  which  Abror 
ham  is  said  to  be  justified,  was  a  faith  in  Jesus  Christ  who 
was  still  to  come.  No  proof  can  be  adduced  of  his  having 
understood  the  promises  of  God  in  any  other  manner,  than 
that  he  should  be  the  heir  of  the  woi'ld. 

ANSWER. 

There  are  two  members  in  this  article,  or  rather,  those 
members  are  two  distinct  articles,  each  of  which  presents  itself 


APOLOGY   OR   DEFENCE.  283 

to  be  separately  considered  by  us,  after  I  have  observed,  that 
in  this  passage  no  ajjirniatlon  or  negation,  each  of  which 
properly  constitutes  a  heretic,  is  attributed  to  us,  but  a  mere 
douht  alone,  that  betokens  a  consciousness  of  ignorance  and 
infirmity,  which  those  who  arrogate  to  themselves  tJie  knowl- 
edge of  all  these  things,  ought  to  endeavor  to  remove  by  a 
mild  course  of  instruction,  and  not  to  make  it  a  subject  of 
reviling  or  provocation. 

I.  To  the  First  Member  I  reply  : 

First.  I  never  uttered  this  expression  ;  but  have,  on  more 
occasions  than  one,  taught  both  in  public  and  private  a  contrary 
doctrine.  Yet  I  remember,  when  a  certain  minister  at  Leyden 
had  boasted  of  ^A<^  dewiness  of  ih.\Q  article,  and  was  astonished 
how  any  persons  could  be  found  who  entertained  a  different 
opinion  about  it,  I  told  him,  that  the  proof  of  it  would  not  be 
a  very  easy  occupation  to  him  if  he  had  to  encounter  a  power- 
ful adversary,  and  I  challenged  him  to  make  a  trial,  which, 
challenge  I  now  repeat,  I  wish  him  to  prove  this  assertion  by 
such  plain  arguments,  as  will  not  leave  a  man  just  reasons  for 
doubting  any  longer  about  the  matter.  This  is  a  point  on 
which  the  labors  of  a  divine  will  be  more  profitably  expended, 
than  on  publishing  and  magnifying  the  doiibts  of  the  infirm, 
whose  confidence  in  themselves  is  not  equal  to  that  which  he 
manifests. 

Secondly.  "  Faith  in  Christ"  may  be  received  in  two 
acceptations.  Either  according  to  promise,  which  was  in- 
volved in  the  types,  figures  and  shadows  of  words  and  things, 
and  proposed  in  that  manner :  Or,  it  is  according  to  tha 
gospel,  that  is  clearly  manifested.  The  difterence  between 
these  two  is  so  great,  that  with  regard  to  it  the  Jews  are  said 
"  to  have  been  detained  or  kept  under  the  law  before  faith 
came,  concluded  or  shut  up  unto  that  faith  which  should  after- 
wards be  revealed."  (Gal.  iii,  23.)  And  the  Apostle  says, 
"  the  children  of  Israel  were  prevented,  by  the  veil  placed 
over  the  countenance  of  Moses,  from  steadfastly  looking  to  the 
end  of  that  which  is  abolished,"  (2  Cor.  iii,  13,)  that  is,  to  the 
end  of  the  law,  as  is  evident  from  the  whole  chapter,  and  from 
llouians  X,  4,  where  Christ  is  said  to  be  "  the  end  of  the  law 


284  JAMES   ARMINIUS. 

for  righteousness  to  everj  one  that  believeth."  Let  the  whole 
description  of  the  faith  of  Abraham,  which  the  Apostle  gives 
at  great  length  in  Romans  iv,  be  attentively  considered,  and 
it  will  appear,  that  no  expi'css  7nention  of  Jesus  CJirist  is  made 
in  it,  but  it  is  implied  in  such  a  way  as  it  is  not  easy  for  any 
one  to  explain. 

Let  it  be  added  that  faith  in  Jesus  Christ  seems  to  some 
persons  to  be  used  by  metonyjny,  for  "  that  faith  which  is  con- 
cerning the  types  and  figures  which  adumbrate  and  prefigure 
Jesus  Christ,"  although  it  has  not  united  with  it  an  under- 
standing of  those  types,  unless  it  be  a  very  obscure  one,  and 
such  as  appears  suitable  to  the  infant  Church,  according  to  the 
economy  of  the  times  and  ages  M'hich  God  in  his  wisdom 
employs.  Let  a  comparison  be  instituted  between  that  servi- 
tude under  which  the  heir,  so  long  as  he  is  a  child,  is  said  by 
the  Apostle  to  be  held,  (Gal.  iv,  1-3,)  and  tJiat  hondage  from 
which  the  Spirit  of  the  Lord  is  declared  to  liberate  the  man 
whose  heart  is  converted  to  Ilim  ;  (2  Cor.  iii,  16-18,)  and  this 
doubting  will  then  be  considered  ascribable  tc  the  proper  fear 
of  a  trembling  [scrupulous]  conscience,  rather  than  to  a  dispo- 
sition that  has  a  powerful  jDropensity  towards  heresy. 

II.  To  the  Second  Member  of  this  Article,  I  answer  : 

First.     I  never  made  such  an  assertion. 

Secondly.  If  even  I  had,  it  would  not  have  called  for  any 
deserved  reprehension,  except  from  a  man  that  was  desirous 
by  that  very  act  to  betray  at  once  the  weakness  of  his  judg- 
ment and  his  want  of  experience,  (1,)  It  is  a  sign  of  a 
j^idginent  not  the  most  accurate.,  to  blame  any  man  for  saying 
that  which,  it  is  possible  to  prove,  has  been  written  by  the 
Apostle  himself  in  so  many  words.  For  if  the  heir-shiji  of 
the  world  was  promised  to  Abraham  in  these  words,  "  Thou 
shalt  he  the  father  of  many  nations.^''''  what  wonder  is  there 
if  Abraham  understood  the  promises  in  no  other  manner  than 
as  they  had  been  divinely  pronounced  ?  (2.)  It  is  a  mark  of 
great  inexperience  in  the  men  who  framed  these  articles,  to 
suppose  that  the  heir-shij)  of  the  world  which  was  promised 
to  Abraham,  appertained  to  this  animnl  life  and  to  carnal 
henefits  y  because  the  world  of  which  mention  is  made  in  that 


ArOLOGY   OR   DEFENCE.  285 

passage,  is  that  future  world  to  which  belongs  tlic  calling  of 
the  Gentiles,  by  which  vocation  Abraham  was  made  the  father 
of  many  natiom.  This  is  apparent  from  the  consideration, 
tliat  he  is  said  to  have  been  made  the  heir  of  the  world  by  the 
riyhteousncus  of  faith^  of  which  St.  Paul  (liom.  iv,  13,)  proves 
the  Gentiles  likewise  to  be  partakers ;  and  in  Ephes.iii,  1-11, 
the  Apostle  treats  on  the  vocation  of  the  Gentiles,  and  says, 
it  belongs  to  "  the  grace  of  the  gospel,  and  to  the  fellowship 
of  the  mystery  which  from  the  beginning  of  the  world  hath 
been  hidden  in  God  and  is  now  brought  to  light  by  Christ, 
by  whom  God  created  all  things."  I  repeat  it,  that  vocation 
does  not  belong  to  the  wisdom  by  which  God  formed  the 
world,  but  to  that  by  which  he  constituted  Christ  Ids  wisdom 
and  power  to  salvation  to  them  that  believe  ;  and  by  which 
he  founded  the  Church,  which  will  endure  forever.  See  1 
Cor.  i,  21-23  ;  ii,  6-8  ;  Ephes.  iii,  1-11.  If  the  forgers  of 
this  article  say,  "  that  they  have  likewise  perceived  this,  but 
bad  supposed  that  my  opinion  was  different ;"  I  reply,  it  is 
not  the  part  of  a  prudent  man  to  frame  a  foolish  adversary 
for  himself. 


AETICLE  lY. 

Faith  fy  not  an  effect  of  election^  hut  is  a  necessary  requisite 
foreseen  hy  God  in  those  who  are  to  he  elected.  Aiid  the  decree 
concerning  the  hesiowing  of  faith  Recedes  the  decree  of  elec- 
tion. 

ANSWER. 

Of  this  article  also  there  are  two  entire  members  : 
I.  In  the  First  of  them,  three  assertions  are  included. 
(1.)  "Faith  is  not  an  effect  of  election."  (2.)  "Faith  is  a 
necessary  rerpiisite  in  those  who  are  to  be  elected  or  saved." 
(3.)  "This  requisite  is  foreseen  by  God  in  the  persons  to  be 
elected."  I  confess,  all  these,  when  rightly  understood  and 
correctly  explained,  agree  entirely  with  my  opinion,  on  the 
subject.     But  the  last  of  the  members  is  i)roi)osed  in  terms 


286  JAMES    AEMINIUS. 

too  odious,  since  it  makes  no  mention  of  God,  whose  benefit 
and  gift  I  acknowledge  faith  to  be. 

I  will  now  proceed  to  explain  myself  on  each  of  these  asser- 
tions : 

1.  With  regard  to  the  First,  the  word  "Election"  is  ambig- 
uous. For  it  either  signifies  "  the  election  by  whicli  God 
determines  to  justify  believers,  while  those  who  are  unbelievers 
or  ivorkers  are  rejected  from  righteousness  and  salvation  :" 
Or  it  signifies  "  the  election  by  which  he  determines  to  save 
certain  particular  persons,  as  such,  and  to  bestow  faith  on 
them  in  order  to  their  salvation,  other  particular  persons  being 
also  rejected,  merely  in  reference  to  their  being  such  particu- 
lar individuals."  Election  is  received  according  to  this  latter 
signification,  by  those  who  charge  me  with  these  articles.  I 
take  it  in  the  former  accej)tation,  according  to  Romans  ix,  11 : 
"  For  the  children  being  not  yet  born,  neither  having  done 
any  good  or  evil,  that  the  purpose  of  God  according  to  election 
might  stand,  not  of  works,  but  of  Him  that  calleth,  it  was  said 
unto  her,  the  elder  sh'dl  serve  the  younger ^  I  will  not  now 
enter  into  a  prolix  disputation,  whether  or  not  the  sense  in 
whicli  I  receive  it,  be  the  correct  one.  It  is  evident,  at  least, 
that  there  is  some  decree  of  God  by  which  he  determines  to 
justify  believers  ;  and  which,  since  it  excludes  unbelievers 
from  rigliteousness  and  salvation,  is  appropriately  called  "  the 
decree  according  to  election"  or  "  with  election,"  as  being  that 
which  does  not  include  all  men  within  its  embrace.  This 
decree  I  consider  as  the  foundation  of  Christianity,  of  man^s 
salvatimi,  and  of  his  assurance  of  salvation  /  and  it  is  this  of 
which  the  Apostle  treats  in  the  ninth,  tenth  and  eleventh 
chapters  of  his  Epistle  to  the  Romans,  and  in  the  first  chapter 
to  the  Enhesians. 

But  I  have  not  yet  declared  what  my  sentiments  in  general 
are  about  that  decree  by  which  God  is  said  "  to  have  deter- 
mined absolutely  to  save  certain  particular  persons,  and  to 
bestow  faith  upon  them  in  order  to  their  salvation,  while  others 
are  reprobated  from  salvation  and  faith;"  although  I  have 
confessed,  that  there  is  a  certain  decree  of  God,  according  to 
which  he  determines  to  administer  the  means  to  faith  and 


APOLOGY   OR   DEFENCE.  287 

salv.ation,  as  he  knows  tliem  to  be  suitable  and  proper  to  his 
righteousness,  mercy  and  severity.  From  these  premises  it  is 
deduced  as  a  most  manifest  consequence,  that  faith  is  not  an 
effect  of  that  election  by  which  God  determines  to  justify  those 
who  believe. 

2.  With  regard  to  the  Second  assertion,  from  the  particu- 
lars thus  explained  it  is  concluded,  that  ''^ faith  is  a  necessary 
requisite  in  those  who  shall  be  partalcers  of  salvation  according 
to  the  election  of  God  ;"  or,  that  "it  is  a  cojidition  j^/'escribed 
and  required  hy  God,  to  be  performed  by  those  who  shall  obtain 
his  salvation."  "  This  is  the  will  of  God,  that  whosoever 
believeth  in  the  Son  hath  eternal  life  ;  he  that  believeth  not, 
shall  be  condemned."  The  propositions  contained  in  this  pas- 
sage cmnot  be  resolved  into  any  other  tlian  this  brief  one, 
which  is  likewise  used  in  the  Scripture,  "  Believe,  and  thou 
shalt  be  saved."  In  which  the  word  "  believe"  has  the  force  of 
a  demand  or  requirement ;  and  the  phrase  "  thou  shalt  be 
saved"  has  that  of  a  suasion,  by  means  of  a  good  that  is 
promised.  This  truth  is  so  clear  and  perspicuous,  that  the 
denial  of  it  would  be  a  proof  of  great  perversity  or  of  extreme 
unskilfullness.  If  any  one  say,  "  It  is  a  condition,  but  yet  an 
evangelical  one,  which  God  may  himself  perform  in  us,  or,  (as 
it  is  better  expressed,)  which  He  may  by  his  grace  cause  us  to 
perform  ;"  the  man  who  speaks  thus,  does  not  contradict  this 
truth,  but  confirms  it  when  he  adds  this  explanation,  "  of 
what  description  soever  that  condition  may  be." 

3.  "With  regard  to  the  third,  I  say  that  we  must  distingish 
between  the  condition  by  which  it  is  required,  that  by  which 
it  is  performed,  and  that  by  which  it  is  see7i  or  foreseen  as 
performed.  This  third  member,  therefore,  is  proposed  in  a 
manner  much  too  confused.  Yet,  when  this  confusion  is  cor- 
rected by  the  distinction  which  we  have  stated,  nothing  of 
absurdity  will  be  apparent  even  in  that  member.     Because 

foreseeing  or  seeing,  in  the  very  nature  and  order  of  things, 
follows  the  performance  itself;  the  performance  has  its  own 
causes  into  which  it  is  to  be  resolved  ;  and  the  efficiency  of 
those  causes  is  not  necessary,  unless  faith  be  prescribed  and 
required  by  the  law  of  faith  and  the  gospel.     Since  therefore 


288  JAMES   AEMINTUS. 

faith  is  said  "  to  be  foreseen  bj  God  in  those  who  are  to  be 
saved,"  those  causes,  without  the  intervention  of  which  there 
could  be  no  faith,  are  not  removed,  but  are  rather  appointed. 
Among  those  causes,  I  consider  the  preventing,  accompany- 
ing and  succeeding  [subsequent]  grace  of  God,  as  the  principal. 
And  I  say,  with  Fulgentius,  "  Those  j)ersons  will  be  saved,  or 
they  have  been  predestinated  and  elected,  who,  God  foreknew, 
would  believe  by  the  assistance  of  his  preventing  grace,  (I  add 
and  of  his  accompanying  grace ^  and  would  persevere  by  the 
aid  of  his  subsequent  grace."  In  this  first  member,  then, 
there  is  nothing  except  truth  of  the  greatest  purity. 

n.  The  SECOND  member  is,  "  The  decree  concerning  the 
gift  of  faith,  precedes  the  decree  of  election ;"  in  the  explan- 
ation of  which  I  employ  the  same  distinction  as  in  the  former, 
and  say,  "  The  decree  of  election,  by  which  God  determines 
to  justify  and  save  believers,  precedes  the  decree  concerning 
the  bestowment  of  faith."  For  fliith  is  unnecessary,  nay  it  is 
useless,  without  this  previous  decree.  And  the  decree  of  elec- 
tion, by  which  God  resolves  to  justiiy  and  save  this  or  that 
particular  person,  is  subsequent  to  that  decree  according  to 
which  he  determines  to  administer  the  means  necessary  and 
efficacious  to  faith,  that  is,  the  decree  concerning  the  gift  of 
faith. 

If  any  one  says,  "  God  wills  first  absolutely  to  save  some 
particular  person  ;  and,  since  he  wills  that,  he  also  wills  to  be- 
stow faith  on  him,  because  without  faith,  it  is  not  possible  for 
him  to  be  saved."  I  tell  him,  that  he  lays  down  contradictory 
propositions — that  "  God  wills  absolutely  to  save  some  one 
without  rega/fd  to  faith"  and  yet  that,  "  according  to  the  will 
of  God,  he  cannot  be  saved  without  faith."  Through  the  will 
of  God  it  has  been  revealed  to  us.  Without  faith  it  is  iin])os- 
siblefor  any  man  to  please  God,  or  to  be  saved.  Tliere  is, 
therefore,  in  God  no  other  will,  by  which  he  wills  any  one  to 
he  absolutely  saved  loithout  consideration  of  faith.  For  con- 
tradictory wills  cannot  be  attributed  to  God. 

If  any  person  replies,  "  God  wills  the  end  before  he  wills 
the  means  leading  to  the  end  ;  but  salvation  is  the  end,  and 
faith  the  means  leading  to  the  end,"  I  answer,  first,  Salvation 


ArOLOGY   OR   DEFENCE.  289 

is  not  the  end  of  God  ;  but  salvation  and  faith  are  the  gifts  of 
God,  bound  and  connected  together  in  this  order  between 
themselves  through  the  will  of  God,  that  faith  should  precede 
salvation,  both  with  regard  to  God,  the  donor  of  it ;  and  in 
reality.  Secondly.  Faith  is  a  condition  required  by  God  to 
be  performed  by  him  who  shall  be  saved,  before  it  is  a  means 
of  obtaining  that  salvation.  Since  God  will  not  bestow  sal- 
vation on  any  one,  except  on  him  who  believes,  man  is  on  this 
account  incited  to  be  willing  to  believe,  because  he  knows  that 
his  chief  good  is  placed  in  salvation.  Man,  therefore,  tries, 
by  faith,  as  the  means,  to  attain  to  salvation  as  the  end ;  because 
he  knows  that  he  cannot  possibly  obtain  salvation  except 
through  that  means.  And  this  knowledge  he  does  not  acquire 
except  through  tlie  declaration  of  the  divine  Will,  by  which 
God  requires  faith  from  those  who  wish  to  be  saved,  that  is, 
by  which  he  places  faith  as  a  condition  in  the  object,  that  is, 
in  the  person  to  be  saved. 


AETICLE  Y. 

Naught  among  things  contingent  can  he  said  to  he  necessa- 
KiLY  done  in  respect  to  the  Divine  decree. 

ANSWER. 

My  opinion  concerning  Necessity  and  Contingency  is  "that 
they  can  never  be  applicable  at  once  to  one  and  the  same 
event."  But  I  speak  of  the  necessity  and  contingency  that 
are  both  of  the  same  kind,  not  those  which  are  different  in 
their  genus.  The  schoolmen  state,  that  there  is  one  nccessitas 
consequentis — an  absolute  necessity — ,  and  another,  necessitas 
conseqitentue — a  hypothetical  necessity.  The  former  is,  when 
the  necessity  arises />'o;?i  a  cause  antecedenlto  the  thing  itself . 
But  necessitas  conMquenti(JB — a  hypothetical  necessity — arises 
from  certain  premises^  or  princijyles^  antecedent  to  the  cmiclu- 
si&n.     A  consequent^  or  absolute,  contingency  cannot  consist 

11^  VOL.  L 


290  JAMES   AEMINIUS. 

with  a  consequent^  or  absolute,  necessity  /  nor  can  they  meet 
together  in  one  event.  In  the  same  manner,  one  conclusion 
cannot  be  both  necessary  and  contingent  in  regard  to  its  con- 
sequence ;  that  is,  it  cannot  have,  at  the  same  time,  a  neces- 
sity and  a  contingency  that  are  hyjMhetical.  But  the  cause 
why  one  thing  cannot  be  necessary  and  contingent  at  the  same 
time,  is  this,  "  that  what  is  necessary,  and  what  is  contingent, 
divide  the  whole  amplitude  of  being.  For  every  being  is 
either  necessarv  or  contingent.  But  those  thins-s  which  divide 
the  whole  of  being,  cannot  coincide  or  meet  together  in  any 
single  being.  Otherwise  they  jvould  not  divide  the  whole 
range  of  being.  What  is  contingent,  and  what  is  necessary, 
likewise,  differ  in  their  entire  essences  and  in  the  whole  of 
their  definition.  For  that  is  necessary  which  cannot  possibly 
not  be  or  not  be  done.  And  that  is  contingent  which  is  jpos- 
sille  not  to  be  or  to  be  done.  Thus  contradictorily  are  they 
opposed  to  each  other  ;  and  this  opposition  is  infinite,  and, 
therefore,  always  dividing  truth  from  falsehood  :  as,  "  this 
thing  is  either  a  Tnan  or  it  is  not  a  raan  f  it  is  not  possible 
for  any  thing  to  be  both  of  these  at  once — that  is,  it  is  impos- 
sible for  any  thing  of  one  essence.  Otherwise,  in  another 
sense,  "  Christ  is  a  man^''  as  proceeding  from  his  mother, 
Mary  ;  "  he  is  not  a  man^''  in  reference  to  his  having  been 
begotten  of  the  Father  from  all  eternity ;  but  these  are  two 
things  and  two  natures. 

But  they  say  :  "  It  is  possible  for  one  and  the  same  event  to 
be  necessary  and  contingent  in  different  respects — necessary 
with  regard  to  the  first  cause,  which  is  God — and  contingent 
in  respect  to  second  causes."  I  answer,  first.  Those  things 
which  differ  in  their  entire  essences,  do  not  coincide  in  respects. 
Secondly.  The  necessity  or  contingency  of  an  event  is  to  be 
estimated,  not  from  one  cause,  but  from  all  the  causes  united 
together.  For  after  ten  causes  have  been  fixed,  from  which  a 
thing  is  produced,  not  necessarily  but  contingently^  if  one  be 
added  from  which  the  thing  may  be  necessarily  completed, 
the  whole  of  that  thing  is  said  to  have  been  done  not  contin- 
gently but  necessarily.  Because,  when  all  these  causes  were 
together  appointed,  it  was  impossible  for  that  thing  to  hinder 


APOLOGY   OR   DEFENCE.  291 

itself  from  being  produced,  and  from  being  brought  into  ex- 
istence. That  thing,  I  confess,  indeed,  when  distinctly  com- 
pared bj  our  mind  with  each  of  its  causes,  has  a  different 
relation  to  them  respectively.  But  since  none  of  those  causes 
is  the  total  cause  of  that  event,  and  since  all  of  them  united 
together  form  the  total  cause,  the  thing  ought  itself  to  be  ac- 
counted and  declared  to  have  been  done  from  that  total  cause, 
either  neeessaril//  or  contingently. 

It  is  not  only  a  rash  saying,  but  a  false  and  an  ignorant  one, 
"  that  a  thing  which,  in  regard  to  second  causes,  is  done  co7i- 
tingently  is  said  to  be  done  necessarily  in  regard  to  the  divine 
decree."  For  the  divine  decree  itself,  being  an  internal  action 
of  God,  is  not  immediately  the  cause  of  the  thing ;  but,  what- 
ever effects  it  may  produce,  it  performs  them  by  power,  ac- 
cording to  the  mode  of  wliich  a  thing  wull  be  said  to  be  either 
necessarily  or  contingently.  For  if  God  resolve  to  use  an  irre- 
sistible power  in  the  execution  of  his  decree,  or  if  he  deter- 
mine to  employ  such  a  quantum  of  power  as  nothing  can 
resist  or  can  hinder  it  from  completing  his  purpose,  it  will 
follow  that  the  thing  will  necessarily  be  brought  into  exist- 
ence. Thus,  "  wicked  men  who  persevere  in  their  sins,  will 
necessarily  perish  ;"  for  God  will  by  an  irresistible  force,  cast 
them  down  into  the  depths  of  hell.  But  if  he  resolve  to  use 
a  force  that  is  not  irresistiijle,  but  that  can  be  resisted  by  the 
creature,  then  that  thing  is  said  to  be  done,  not  necessarily  hut 
contingently.,  although  its  actual  occurrence  was  certainly  fore- 
known by  God,  according  to  the  infinity  of  his  understanding, 
by  wliich  he  knows  all  results  whatever,  that  will  arise  from 
certain  causes  which  are  laid  down,  and  whether  those  causes 
produce  a  thing  necessarily  or  contingently.  From  whence  the 
6cho(il-men  say  that  "all  things  are  done  by  a  necessity  of  infal- 
IJnlity^^  which  phrase  is  used  in  a  determinate  sense,  although 
the  words  in  which  its  enunciation  is  expressed  are  ill-chosen. 
For  infallibility  is  not  an  affection  of  a  being,  which  exists 
from  causes  ;  but  it  is  an  affection  of  a  Mind  that  sees  or  that 
foresees  what  will  be  the  effect  of  certain  causes.  But  I  read- 
ily endure  a  catachrestic  metalepsis,  when  it  is  evident  con- 
cerning a  thing,  although  it  is  my  wish  that  our  enunciations 


292  JAMES    AEMmiUS. 

were  always  the  best  accommodated  to  the  natures  of  he 
things  themselves. 

But  the  inventors  of  these  articles  try  to  prove  by  1 13  ex- 
amples which  they  produce,  that  "  one  and  the  same  thing, 
which,  with  respect  to  second  causes,  is  done  contingeuily^  is, 
in  resi:)ect  to  the  Divine  Decree,  done  necessarily.'''  Tiieysay 
"  It  was  possible  for  the  bones  of  Christ  to  he  irohen.,  or  twt  to 
he  hrol'tn.  It  was  possible  for  them  to  he  hrokcn,  if  any  per- 
son considers  the  nature  of  bones  ;  for  they  wei-e  undoubtedly 
fragile.  But  they  could  not  he  hroke7i,  if  the  decree  of  God 
be  taken  into  the  account."  In  answer  to  this,  I  deny  that  iti 
respect  of  the  Divine  Deckee,  they  could  not  he  hroken.  For 
God  did  not  decree  that  it  was  impossible  for  them  to  be  bro- 
ken, but  that  they  should  not  he  hroken.  This  is  apparent 
from  the  manner  in  which  the  transaction  was  actually  con- 
ducted. For  God  did  not  employ  an  irresistihle  jpomer  by 
which  he  might  ]3revent  the  bones  of  Christ  from  being  bro- 
ken by  those  who  approached  to  break  them  ;  but  by  a  mild 
kind  of  suasion,  he  caused  that  they  should  not  will  to  break 
the  bones  of  Christ,  by  an  argument  drawn  from  its  inutility. 
For,  since  Christ  had  already  given  up  the  ghost,  before  those 
who  broke  the  legs  had  arrived  at  the  cross,  they  were  not  at 
all  inclined  to  undertake  a  vain  and  fruitless  labor  in  breaking 
the  legs  of  our  Savior.  Because  the  breaking  of  legs,  with  the 
design  to  hasten  death,  was  only  done  lest  the  bodies  should 
remain  suspended  on  the  cross  on  a  festival  or  sacred  day,  con- 
trary to  the  divine  law.  Indeed,  if  the  divine  Wisdom  knows 
how  to  eftect  that  which  it  has  decreed,  by  employing  causes 
according  to  their  nature  and  motion — whether  their  nature 
and  motion  be  contingent  or  free,  the  praise  due  to  such  Wis- 
dom is  far  greater  than  if  it  employ  a  power  which  no  crea- 
ture can  possibly  resist.  Although  God  can  employ  such  a 
power  whensoever  it  may  seem  expedient  to  his  Wisdom.  I 
am  therefore,  of  opinion  that  I  committed  no  offence  when  I 
said,  "  No  contingent  thing — that  is,  nothing  which  is  done 
or  has  been  done  contingently — can  be  said  to  be  or  have 
been  done  necessaeily,  with  regard  to  the  divine  decree.^'' 


APOLOGY   OR   DEFENCE.  293 

AETICLE  VI. 
All  things  are  done  contingently. 

ANSWER. 

This  Article  is  expressed  in  such  a  stupid  and  senseless 
manner,  that  they  who  attribute  it  to  me,  declare  by  this  very 
circumstance,  that  they  do  not'perceive  under  how  many  falsi- 
ties this  expression  labors  ;  nay,  they  do  not  understand  what 
is  the  meaning  of  the  words  which  they  employ.  For  if  that 
is  said  to  be  done  contingentli/  which  it  is  possible  not  to  do^ 
or  which  may  not  he  done^  after  all  the  causes  required  for  its 
being  done  have  been  fixed  ;  and,  on  the  other  hand,  if  that 
is  said  to  be  done  necessarily  which  cannot  be  left  undone — 
which  cmmot  hut  he  done — after  all  the  causes  required  for  its 
performance  have  have  been  fixed — and  if  I  grant,  that,  after 
some  causes  have  been  fixed,  it  is  impossible  for  any  other 
event  to  ensue  than  that  the  thing  should  he  done  and  ex- 
ist^ how  then  can  I  be  of  opinion  that  "  all  things  are  done, 
or  happen,  contingently  V  But  they  have  deceived  them- 
selves by  their  own  ignorance  ;  from  which  it  would  be  possi- 
ble for  them  to  be  liberated,  if  they  would  bestow  a  becoming 
and  proper  attention  on  sentiments  that  are  more  correct,  and 
would  in  a  friendly  manner  obtain  from  the  author  a  knowledge 
of  his  views  and  opinions. 

I  have  both  declared  and  taught  that  "  necessity,  in  refer- 
ence to  its  being  said  to  he  or  to  happen  necessarily^  is  either 
absolute  or  relative."  It  is  an  ahsolute  necessity,  in  relation 
to  a  thing  being  said  simply  "to  be  or  to  happen  necessarily^^ 
without  any  regard  being  had  to  the  supposition,  or  laying 
down,  of  any  cause  whatever.  It  is  a  relative  necessity,  when 
a  thing  is  said  "  to  be  or  to  happen  necessarily,"  after  some 
cause  had  been  laid  down  or  fixed.  Thus,  God  exists  by  an 
ahsolute  necessity;  and  by  the  same  absolute  necessity,  he 
both  understands  and  loves  himself.  But  the  world,  and  all 
things  produced  from  it,  arc,  according  to  an  ahsolute  consid- 


294  JAMES  AEMiNnrs. 

eration,  contingent^  and  are  produced  contingently  by  God, 
freely  operating.  But  it  being  granted  that  God  wills  to  form 
the  world  by  his  infinite  power,  to  which  nothing  itself 
must  be  equal  to  inatter  in  the  mod  jperject  state  of  frepor 
ration — and  it  being  likewise  granted  that  God  actually  em- 
ploys this  power — it  will  then  be  said,  "  It  was  impossible  for 
the  world  to  do  otherwise  than  exist  from  this  cause ;"  or, 
"  from  this  cause,  the  world  could  not  hut  existP  And  this 
is  a  relative  necessity,  which  is  so  called  from  the  hypothesis 
of  an  antecedent  cause  being  laid  down  or  fixed, 

I  will  explain  my  meaning  in  a  different  manner.  Two 
things  in  this  place  come  under  our  consideration,  the  cause 
and  the  effect.  If  both  of  them  be  necessarily  fixed,  that  is, 
if  not  only  the  effect  be  fixed  necessarily  when  the  cause  is 
fixed,  but  if  the  cause  also  necessarily  exist  and  be  necessarily 
supposed  to  operate,  the  necessity  of  the  eflect  is  in  that  case 
simple  and  absolute.  In  this  manner  arises  the  absolute 
necessity  of  the  Divine  efiect,  by  which  God  is  said  to  know 
and  love  himself;  for  the  Divine  understanding  and  the 
Divine  will  cannot  be  inoperative,  [cannot  but  operate].  This 
operation  of  God  is  not  only  an  internal  one,  but  it  is  also  ad 
intra,  [inwards,]  tending  towards  an  object,  which  is  himself. 
But  whatever  God  may  do  ad  extra,  [externally,]  that  is, 
when  acting  on  an  object  which  is  something  beside  himself, 
[or  something  different  from  himself,]  whether  this  object  be 
united  to  him  in  understanding  and  he  tend  towards  it  by  an 
internal  act,  or  whether  it  be  in  reality  separated  from  him 
and  towards  which  he  tends  by  an  external  act,  the  whole  of 
this  he  does  freely,  and  the  whole  of  it  is,  therefore,  said  to  be 
absolutely  conthigent.  Thus  God  freely  decreed  to  form  the 
world,  and  did  freely  form  it.  And,  in  this  sense,  all  things 
are  doiie  contingently  in  I'cspect  to  the  Divine  decree ;  because 
no  necessity  exists  why  the  decree  of  God  should  be  appointed, 
since  it  proceeds  from  his  own  pure  and  free  [or  unconstrr.ined] 
will. 

Or,  to  express  it  in  another  form  :  That  is  called  the  simple 
and  ahsolute  necessity  of  any  effect,  "  when  the  cause  neces- 
sarily exists,  necessarily  oi:)erates,  and  employs  that  power 


APOLOGY   OR   DEFENCE.  295 

through  which  it  is  impossible  for  the  tiling  not  to  exist^'^  [or 
through  which  it  cannot  hut  exisf].  In  the  nature  of  things, 
such  an  etlect  as  this  cannot  be  contemplated.  Fur  the  intel- 
lect of  the  Deity,  by  which  he  understands  himself,  proceeds 
from  a  cause  that  necessarily  exists  aiid  that  necessarily  un- 
derstands itself;  but  it  does  not  proceed  from  a  cause  which 
employs  a  power  of  action  for  such  an  miderstanding. 

Under  this  consideration,  the  relative  necessity  of  any  event 
is  two-fold.  First.  "When  a  cause  that  necessarily  exists,  but 
does  not  necessarily  operate,  uses  a  power  of  action  that  cannot 
be  resisted.  Thus,  it  being  fixed,  that  "  God,  who  is  a  neces- 
sary heing^  wills  to  create  a  world  by  his  omnipotence,"  a 
world  must  in  that  case  necessarily  come  into  existence. 
Secondly.  When  a  cause  that  does  not  necessarily  exist  and 
yet  necessarily  operates,  acts  with  such  efficacy  as  is  impossible 
to  be  resisted  by  the  matter  or  subject  on  w^hicli  it  operates. 
Thus,  straw  is  said  to  be  necessarily  burnt  [or  consumed]  by 
the  fire,  if  it  be  cast  into  the  flame.  Because  it  is  impossible 
either  for  the  fire  to  restrain  its  power  of  burning  so  as  not 
actually  to  burn,  or  for  the  straw  to  resist  the  fire.  But  because 
God  can  prevent  the  fire  from  burning  any  combustible  matter 
that  is  brought  near  it  or  put  into  it,  this  kind  of  necessity  is 
called  partial  in  respect  to  the  cause,  and  only  according  to 
the  nature  of  the  things  themselves  and  the  mutual  afl'ection 
[or  relation]  between  them. 

"When  these  matters  have  been  thus  explained,  I  could  wish 
to  see  what  can  possibly  be  said  in  opposition.  I  am  desirous, 
that  we  should  in  preference  contend  for  tue  necessity 
OF  God  alone,  that  is,  for  his  necessary  existence  and  for  the 
necessary  production  of  his  ad  intra  [internal]  acts,  and  that 
we  should  contend  for  the  contingency  of  all  other  things 
AND  effects.  Such  a  procedure  on  our  part  would  conduce 
far  more  to  the  glory  of  God  ;  to  whom  by  this  method  would 
be  attributed  both  the  glory  of  his  Jiecessary  ix'stence^  that  is, 
of  his  eternity^  according  to  which  it  is  a  pure  act  without 
[the  exercise  of]  power,  and  the  glory  of  his  free  creation  of 
all  other  things,  by  which  also  his  goodness  becomes  a  su- 
preme object  of  our  commendation. 


296  JAMES   AEMmiUS. 


AETICLE  VII. 

Ood  has  not  hy  his  eternal  decree  determined  future  and 
contingent  things  to  the  one  part  or  the  other. 

ANSWER, 

A  calumny  which  lies  concealed  under  ambiguous  terms,  is 
capable  of  inflicting  a  deep  injury  with  the  greatest  security  ; 
but  after  such  equivocal  expressions  are  explained,  the  slander 
is  exposed,  and  loses  all  its  force  among  men  of  skill  and  expe- 
rience. 

The  word  "  determined"  is  of  this  ambiguous  description. 
For  it  signifies  (1.)  either  "the  determination  of  God  by  which 
he  resolves  that  something  shall  be  done  ;  and  when  such  a  de- 
termination is  fixed,  (by  an  action,  motion  and  impulse  of 
God,  of  whatever  kind  it  may  be,)  the  second  cause,  both  with 
regard  to  its  power  and  the  use  of  that  power,  remains  free 
either  to  act  or  not  to  act^  so  that,  if  it  be  the  pleasure  of  this 
second  cause,  it  can  suspend  [or  defer]  it,s  own  action.''^  Or 
it  signifies  (2.)  "  such  a  determination,  as,  when  once  it  is 
fixed,  the  second  cause  (at  least  in  regard  to  the  use  of  its 
jpoioer^  remains  no  longer  free  so  as  to  be  able  to  suspend  its 
own  action,  when  God's  action,  motion  and  impulse  have  been 
fixed ;  but  by  this  determination,  it  [the  second  cause]  is 
necessarily  bent  or  inclined  to  the  one  course  or  the  other,  all 
indifference  to  either  part  being  completely  removed  before 
this  determined  act  be  produced  by  a  free  and  unconstrained 
creature." 

1.  If  the  word  "determined,"  in  the  article  here  proposed, 
be  interpreted  according  to  this  first  method,  far  be  it  from  me 
to  deny  such  a  sort  of  Divine  determination.  For  I  am  aware 
that  it  is  said,  in  the  fourth  chapter  of  the  Acts  of  the  Apostles, 
"  Both  Herod  and  Pontius  Pilate,  with  the  Gentiles  and  the 
people  of  Israel,  were  gathered  together  against  Jesus,  to  do 
whatsoever  God's  hand  and  counsel  determined  hefore  (or  pre- 
viously appointed)  to  be  done."    But  I  also  know,  that  Herod, 


APOLOGY  OR  DEFENCE.  297 

Pontius  Pilate,  and  tlio  Jews,  freely  performed  those  very- 
actions  ;  and  (notwithstanding  this  "  fore-determination  of 
God,"  and  thougli  by  his  power  every  Divine  action,  motion 
and  impulse  which  was  necessary  for  the  execution  of  this 
*'  fore-determination,"  were  all  fixed,)  yet  it  was  possible  for 
this  act  (the  crucifixion  of  Christ,)  which  had  been  "  previously 
appointed"  by  God,  not  to  be  produced  by  those  persons,  and 
they  miglit  have  remained  free  and  indifferent  to  the  perfor- 
mance of  this  action,  up  to  the  moment  of  time  in  which  they 
perpetrated  the  deed.  Let  the  narrative  of  the  i)assion  of  our 
Lord  be  perused,  and  let  it  be  observed  how  the  whole  matter 
was  conducted,  by  what  arguments  Herod,  Pontius  Pilate  and 
the  Jews  were  moved  and  induced,  and  the  kind  of  adminis- 
tration [or  management]  that  was  employed  in  the  use  of  those 
arguments,  and  it  will  then  be  evident,  that  it  is  the  truth 
•which  I  here  assert. 

2.  But  if  the  word  "  determined"  be  received  according  to 
the  second  acceptation,  I  confess,  that  I  abominate  and  detest 
that  axiom  (as  one  that  is  false,  absurd,  and  preparing  the 
way  for  many  blasphemies,)  which,  declares  that  "  God  by  his 
eternal  decree  has  determined  to  the  one  part  or  to  the  other 
future  contingent  things^''  Bv  this  last  phrase  understand 
"  those  things  which  are  performed  by  the  free  will  of  the 
creature." 

(1.)  I  execrate  it  as  a  falsehood:  Because  God  in  the 
administration  of  his  Providence  conducts  all  things  in  such  a 
manner  that  when  he  is  pleased  to  employ  his  creatures  in  the 
execution  of  his  decrees,  he  does  not  take  away  from  them 
their  nature,  natural  properties  or  the  use  of  them,  but  allows 
them  to  i)crform  and  comj^lete  their  own  proper  motions. 
Were  it  otherwise,  Divine  Providence,  which  ought  to  be  ac- 
commodated to  the  creation,  would  be  in  direct  opposition. 

(2.)  I  detest  it  as  an  ABSURorrY  :  Because  it  is  contradictory 
in  the  adjunct,  that  "  something  is  done  C07itin gently^''''  that  is, 
it  is  done  in  such  a  manner  as  makes  it  possible  not  to  he  done ; 
and  yet  this  same  thing  is  determined  to  the  one  part  or  the 
other  in  such  a  manner,  as  makes  it  impossible  to  leave  imclone 
that  which  has  been  determined  to  be  done.     "What  the  patrons 


298         .  JAMES   AEMINTU8. 

of  sucli  a  doctrine  advance  about  "  that  liberty  not  being  taken 
away  which  belongs  to  the  nature  of  the  creature,"  is  not 
sufficient  to  destroy  this  contradiction  :  Because  it  is  not  suffi- 
cient for  the  establishment  of  contingency  and  liberty  to  have 
the  presence  of  a  power  which  can  freely  act  according  to 
nature  ;  but  it  is  requisite  that  the  use  and  employment  of  that 
power  and  liberty  should  on  no  account  be  impeded,  "What 
insanity  therefore  is  it,  [according  to  the  scheme  of  these  men,] 
to  confer  at  the  creation  a  power  on  the  creature  of  acting 
freely  or  of  siisjyendivg  its  action^  and  yet  to  take  away  the 
use  of  such  a  power  when  the  liberty  comes  at  length  to  be 
employed.  That  is,  to  grant  it  when  there  is  no  use  for  it,  but 
when  it  becomes  both  useful  and  necessary,  then  in  the  very 
act  to  prevent  the  exercise  of  its  liberty.  Let  Turtullian 
against  Marcion  be  examined,  (lib.  ii.  c.  5,6,  T,)  where  he  dis- 
cusses this  matter  in  a  most  erudite  and  nervous  manner.  I 
yield  my  full  assent  to  all  that  he  advances. 

(3.)  I  abhor  it  as  conducing  to  multiplied  blasphemies. 
For  I  consider  it  impossible  for  any  art  or  sophistry  to  prevent 
this  dogma  concerning  "such  a  previous  determination"  from 
producing  the  following  consequences  :  First.  It  makes  God 
to  be  the  author  of  sin,  and  man  to  be  exempt  from  blame. 
Secondly.  It  constitutes  God  as  the  real,  proper  and  only  sin- 
ner :  Because  when  there  is  a  fixed  law  which  forbids  this 
act,  and  when  there  is  such  "a  fore-determination"  as  makes 
it  "  impossible  for  tliis  act  not  to  be  committed,"  it  follows  as 
a  natural  consequence,  that  it  is  God  himself  who  transgresses 
the  law,  since  he  is  the  person  who  performs  this  deed  against 
the  law.  For  though  this  be  immediately  perpetrated  by  the 
creature,  yet,  with  regard  to  it,  the  creature  cannot  have  any 
consideration  of  sin  ;  because  this  act  was  unavoidable  on  the 
part  of  man,  after  such  "  fore-determination"  had  been  fixed. 
TniEDLT.  Because,  according  to  this  dogma,  God  needed  sin- 
ful man  and  his  sin,  for  the  illustration  of  his  justice  and 
mercy.  Fouethlt.  And,  from  its  terms,  sin  is  no  longer  sin. 
I  never  yet  saw  a  refutation  of  those  consequences  which 
Lave  been  deduced  from  this  dogma  by  some  other  persons. 
I  wish  such  a  refutation  was  prepared,  at  least  that  it  would 


APOLOGY    OR   DEFENCE.  299 

be  seriously  attempted.  When  it  is  completed,  if  I  am  not 
able  to  demonstrate,  even  then,  that  these  objections  of  mine 
are  not  removed,  I  will  own  myself  to  be  vanquished,  and  will 
ask  pardon  for  my  otience.  Although  n  not  accustomed 
to  charge  and  oppress  this  sentiment  [of  theirs]  with  such 
consequences  before  other  people,  yet  I  usually  confess  this 
single  circumstance,  (and  this,  only  when  urged  by  necessity,) 
that  "  I  cannot  possibly  free  their  opinion  from  those  objec- 
tions." 


ARTICLE  YIII. 

Sufficient  grace  of  the  Holy  Spirit  is  bestowed  on  those  to 
whom  the  gospel  is  preached^  whosoever  they  may  he  /  so  that^ 
if  they  loiil,  they  may  helieve :  otherwise^  God  would  only  Tje 
tnockuig  mankind. 

ANSWER. 

At  no  time,  either  in  public  or  in  private,  have  I  delivered 
this  proposition  in  these  words,  or  in  any  expressions  that  were 
of  equivalent  force,  or  that  conveyed  a  similar  meaning.  This 
assertion  I  confidently  make,  even  though  a  great  number  of 
pei-sons  might  bear  a  contrary  testimony.  Because,  unless 
this  Article  received  a  modified  explanation,  I  neither  approve 
of  it  at  present,  nor  has  it  at  any  time  obtained  any  portion  of 
my  approval.  Of  this  fact  it  is  in  my  power  to  afibrd  evi- 
dence, from  written  conferences  which  I  have  had  with  other 
people  on  the  same  subject. 

In  this  Article  there  are  three  topics  concerning  which  I  am 
desirous  of  giving  a  suitable  explanation. 

First.  Concerning  the  difference  which  subsists  among  the 
persons  to  whom  the  gospel  is  preached.  Frequent  mention  of 
this  difference  is  made  in  the  scriptures,  and  particularly  in 
the  following  passages.  "  I  thank  thee,  O  Father,  Lord  of 
heaven  and  earth,  because  thou  hast  hid  these  things y/'c*//!  the 


300  JAMES  AEMINTUS. 

wise  and  prudent^  and  hast  revealed  them  unto  lobes P 
(Matt,  xi,  25.)  The  explanation  of  these  words  may  be  dis- 
covered in  1  Cor.  i.  and  ii.  "  Into  whatsoever  city  or  town 
ye  shall  enter,  enquire  who  in  it  is  worthy ;  and  there  abide 
till  ye  go  thence.  And  when  ye  come  into  a  honse,  salute  it. 
And  if  the  Jiouse  he  worthy^  let  your  peace  come  upon  it ;  but 
if  it  he  not  worthy^  let  your  peace  return  to  you."  (Matt,  x, 
11-13.)  The  Jews  of  Beroea  "  were  more  noble  than  those  in 
Thessalonica,  in  that  they  received  the  word  with  all  readiness 
of  mind,"  etc.  (Acts  xvii,  11.)  "  Pray  for  us,  that  the  word 
of  the  Lord  may  have  free  course,  and  be  glorified,  even  as  it 
is  with  you  ;  and  that  we  may  be  delivered  from  unreasona- 
ble and  wicked  men.  For  all  men  have  not  faith.  But  the 
Lord  is  faithful,"  &c.     (2  Thess.  iii,  1,  2.) 

Secondly.  Concerning  the  hestowing  of  sufficient  grace ; 
what  is  to  be  understood  by  such  a  gift  ?  It  is  well  known, 
that  there  is  halntual  grace^  and  [the  grace  of]  assistance. 
Now  the  phraseology  of  the  Article  might  be  understood  ac- 
cording to  this  acceptation,  as  though  some  kind  of  habitual 
grace  were  infused  into  all  those  to  whom  the  gosj)el  is  preach- 
ed, which  would  render  them  apt  or  inclined  to  give  it  cre- 
dence, or  believe  the  gospel.  But  this  interpretation  of  the 
phrase  is  one  of  which  I  do  not  approve.  But  this  sufficien- 
cy, after  all  that  is  said  about  it,  must,  in  my  opinion,  be  as- 
cribed to  the  assistance  of  the  Holy  Spirit^  by  which  he  assists 
the  preaching  of  the  gospel,  as  the  organ,  or  instrument,  by 
which  He,  the  Holy  Spirit,  is  accustomed  to  be  efiicacious  in 
the  hearts  of  the  hearers.  ■  But  it  is  possible  to  explain  this 
operation  of  the  assistance  of  the  Holy  Spirit,  in  a  manner  so 
modified  and  appropriate,  and  such  sufficiency  may  be  ascrib- 
ed to  it,  as  to  keep  at  the  greatest  possible  distance  from  Pe- 
lagianism. 

Thiedly.  Concerning  the  evpression^  "^?/  tTds  sufficient 
grace  they  may  helieve^  if  they  willP  These  words,  when  de- 
livered in  such  a  crude  and  undigested  form,  are  capable  of  being 
brought  to  bear  a  very  bad  interpretation,  and  a  meaning  not 
at  all  agreeable  to  the  scriptures,  as  though,  after  that  power 
had  been  bestowed,  the  Holy  Spirit  and  Divine  Grace  remain 


APOLOGY   OR   DEFENCE.  301 

entlrelj  quiescent,  waiting  to  see  whether  the  man  will  prop- 
erly use  the  power  which  he  has  received,  and  will  believe  the 
gospel.  When,  on  the  contrary,  he  who  wishes  to  entertain 
and  to  utter  correct  sentiments  on  this  subject,  will  account  it 
necessary  to  ascribe  to  Grace  its  own  province,  which,  indeed, 
is  the  principal  one,  in  pereuading  the  human  will  that  it  may 
be  inclined  to  yield  assent  to  those  truths  which  are  preached. 

This  exposition  completely  frees  me  from  the  ;5lighest  suspi- 
cion of  heresy  on  the  point  here  mentioned  ;  and  proves  it  to 
be  a  report  not  entitled  to  the  least  credit,  tliat  I  have  employ- 
ed such  exjyresslons^  as  I  am  unwilling  to  admit,  except  with 
the  addition  of  a  sound  and  proper  explanation. 

In  reference  to  the  reason  which  is  appended  to  this  pro- 
position, that,  otherwise^  God  would  only  he  mocking  mankind^ 
I  confess  it  to  be  a  remark  which  several  adversaries  emjiloy 
against  the  opinion  entertained  by  many  of  our  divines,  to 
convict  it  of  absurdity.  And  it  is  not  used  without  just  cause, 
which  might  easily  have  been  demonstrated,  had  it  pleased 
the  inventors  of  these  Articles,  (instead  of  ascribing  them  to 
me,)  to  occupy  themselves  in  openly  declaring  on  this  subject 
their  own  sentiments,  which  they  keep  carefully  concealed 
within  their  own  bosoms. 


AETICLE  IX. 

The  temporal  afflictions  ofhelieversare  not  correctly  termed 
"  chastisements,"  hut  are  punishments  for  sins.  For  Chnst 
has  rendered  satisfaction  only  for  eternal  jpunishments. 

answer. 

Tliis  Article  is  attributed  to  me  by  a  double  and  most  fla- 
grant falsehood  :  the  first  of  which  will  be  found  in  the  Article 
itself  and  the  second  in  the  reason  appended. 

1.  Concerning  the  first.  Those  who  are  mere  novices  in 
Divinity  know,  that  the  aiiiictious  and  calamities  of  this  aui- 


302  JAMES    AEMINIUS. 

mal  life,  are  either  ptmishmerits,  chastisements,  or  trials. 
That  is,  in  sending  them,  God  either  intends  punishment  for 
sins,  in  regard  to  their  having  been  ah-eady  committed,  and 
withont  any  other  consideration  ;  or,  He  intendfe  chastisement, 
that  those  who  are  the  subjects  of  it  may  not  afterwards  fall 
into  the  commission  of  other  or  similar  offences  ;  or,  in  send- 
ing afflictions  and  calamities,  God  purposes  to  try  the  faith, 
hope,  charity,  patience,  and  the  like  conspicuous  virtues  and 
graces  of  his  people.  "What  man  would  be  so  silly  as  to  say, 
when  the  Apostles  were  called  before  the  Jewish  Council,  and 
were  beaten  with  rods,  that  "  it  was  a  pttnishment  !"  although 
"  they  departed  from  the  presence  of  the  Council,  rejoicing 
that  they  were  counted  woi-thy  to  suffer  sliame  for  his  name." 
(Acts  V,  41.)  Is  not  the  following  expression  of  the  Apostle 
familiar  to  every  one?  "For  this  cause  many  are  weak  and 
sickly  among  you,  and  many  sleep.  For  if  we  would  judge 
ourselves,  we  should  not  be  judged.  But  when  we  are  judged, 
nai5suo|xs/3a^  we  are  chastened,  (reproved  and  instructed,)  of 
THE  LoKD,  that  we  should  not  be  condemned  with  the  world." 
(1  Cor.  xi,  30-32.)  By  not  reflecting  on  these  and  similar 
passnges  of  scripture,  the  persons  who  attributed  these  articles 
to  me  betrayed  their  ignorance,  as  well  as  their  audacity.  If 
they  had  bestowed  tlie  least  reflection  upon  such  texts,  by 
what  strange  infatuation  of  mind  has  it  happened,  that  they 
ascribe  to  me  a  sentiment  which  is  thus  confuted  by  plain  and 
obvious  quotations  from  the  word  of  God  ? 

On  one  occasion,  when  the  subject  of  discussion  was  the  ca- 
lamities inficted  on  the  house  of  David  on  account  of  his 
criminal  conduct  towards  Uriah  ;  and  when  the  passages  of 
scriptm-e  which  were  adduced  tended  with  great  semblance  of 
truth  to  prove,  that  those  calamities  bore  some  relation  to 
PUNISHMENT,  I  Stated,  that  "  no  necessity  whatever  existed  for 
us  to  allow  ourselves  to  be  brought  into  such  straits  by  our 
adversaries  the  Papists,  from  which  we  could  with  difficulty 
escape ;  since  the  words  appear  to  make  against  the  opinion 
which  asserts  that  they  have  hy  no  means  any  reference  to 
'punishment.  And  because  sin  merits  both  an  eternal  jiunish- 
ishment  corresponding  with  its  grievous  enormity,  and  a  tem- 


A.rOLOGT   OR   DEFENCE.  303 

poral  piinishincnt,  (if  indeed  God  be  pleased  to  inflict  the  lat- 
ter, wliich  is  not  always  his  practice  even  with  respect  to  those 
who  pei-severe  in  their  transgressions,  as  may  be  seen  in  Psalm 
Ixxiii,  and  Job  xxi,)  it  nii^lit,  not  unseasonably,  be  said,  that, 
after  God  has  pardoned  the  guilt  so  far  as  it  is  meritorious  of 
eUrnal  punishment,  he  reserves  or  retains  it  in  reference  to 
temporal  punishment."  And  I  shewed,  that,  "  from  these  pre- 
mises, no  patronage  could  be  obtained  for  the  Popish  d(jgma 
of  a  Purgatory^''  which  was  the  subject  of  that  discussion. 

2.   "With  regard  to  the  reason  appended,  it  is  supported  by 
the  same  criminal  falsehood  as  the  preceding  part  of  the  Arti- 
cle, and  with  no  less  absurdity  of  object,  as  I  will  demonstrate. 
For  I  affirm,  in  the  first  place,  that  this  expression  at  no  time 
escaped  from  my  lips,  and  that  such  a  thought  never  entered 
my  imagination.     My  opinion  on  this  subject  is,  "  Christ  is 
our  Redeemer  and  Savior  from  sins,  which  merit  both  tempo- 
ral and  eternal  death  ;  and  lie  delivers  us  not  only  from  death 
eternal^  but  from  death  temporal^  which  is  the  separation  of 
the  soul  from  the  body."     But  it  is  amazing,  that  this  opinion 
"  Christ^has  rendered  satisfaction  for  Umporal  punishments 
alone,"  could  possibly  have  been  attributed  to  me  by  men  of 
discretion,  when  the  scriptures  expressly  declare,  "  Christ  was 
also  a  partaker  of  flesh  and  blood,  that,  through  death,  he 
might  destroy  him  that  had  the  power  of  death,  that  is,  the 
devil."     (Ileb.  ii,  14.)     ]?y  the  term  death  in  this  place  must 
be  understood  either  "  the  death  of  the  body  alone,"  or  "  that 
in  c»»njunction   with  eternal  death.     "The  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the  devil."     (1 
John  iii,  8.)     And  among  those  worlds  to  be  destroyed,  we 
must  reckon  deatJi  temporal.    For  "  by  the  envy  of  the  devil, 
death  entered  into  the  world."     In  another  passage  it  is  said, 
"  For  since  by  man  came  death,  by  man  came  also  the  resur- 
rection of  the  dead;"  this  man  is  Christ.     (1  Cor.  xv,  21.) 
"  Christ  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  according  to  the  working  whereby 
lie  is  able  even  to  subdue  all  things  imto  himself"     (Pliil.  iii, 
21.)     The  greatest  necessity  exists  for  that  num  to  become 
conversant  with  the  scriptures,  who  denies,  that  "  hy  the  death 


304  JAlilES    ARlimTUS. 

of  Christ  vre  are  redeemed  from  temjporal  deaths  and  obtain  a 
right  and  title  to  a  bajipy  resurrection." 

The  following  is  an  affirmation  which  I  have  made  :  "  "We 
are  not  actually  delivered  from  temporal  death,  except  by  the 
resurrection  from  the  dead.,  through  which  our  last  enemy, 
death,  will  be  destroyed.  These  two  truths,  therefore,  are,  in 
my  judgment,  to  be  considered  and  taught,  (1.)  Christ,  by  his 
death,  immediately  took  away  from  death  the  authority  or  right 
which  he  had  over  us,  that  of  detaining  us  under  his  power, 
even  as  it  loas  not  possible  that  Christ  himself  should  he  holden 
hy  the  bonds  {pains^  of  death.  (Acts  ii,  24.)  But  (2.)  Christ 
will  in  his  own  time  deliver  us  from  its  actual  dominion,  ac- 
cording to  the  administration  or  appointment  of  God,  whose 
pleasure  it  is  to  concede  to  the  soul  an  early  period  of  libera- 
tion, and  to  the  body  one  that  is  later."  But,  I  confess,  that 
I  cannot  with  an  unwavering  conscience  assert,  and  therefore, 
dare  not  do  it  as  if  it  were  an  object  of  certain  knowledge,  that 
temporal  death,  which  is  imposed  or  inflicted  on  the  saints,  is 
not  a  irunishment^  or  has  no  regard  to  punishment,"  when  it 
is  styled  "  an  ene^^it  that  is  to  be  destroyed"  by  the  Omnipo- 
tence of  Christ. 

The  contrary  opinion  to  this  is  not  proved  by  the  argument, 
that  "  our  corporeal  death  is  a  passage  into  eternal  life  :"  be- 
cause it  is  a  passage  of  the  soul.^  and  not  of  the  body ;  the  lat- 
ter of  which,  while  it  remains  buried  in  the  earth,  is  held  under 
the  dominion  of  death.  Nor  is  it  established  by  the  remark, 
that  "  the  saints  long  for  the  death  of  the  body.''''  (Phil,  i,  21, 
23.)  For  when  they  "  have  a  desire  to  be  dissolved  [to  de- 
part] and  be  with  Christ,"  that  desire  is  according  to  the  soul ; 
the  body  in  the  mean  time  remaining  under  the  dominion  of 
death  its  enemy,  until  it  likewise,  (after  being  again  united  to 
its  own  soul,)  be  glorified  with  it.  The  address  of  Christ  to 
Peter  may  also  be  stated  in  opposition  :  "  When  thou  shall 
be  old.,  tho%b  shalt  stretch  forth  thy  hands,  aud  another  shall 
gird  thee,  and  carry  thee  whither  thou  woiddest  not.  This 
Bpake  he,  signifying  by  what  death  he  should  glorify  God." 
(John  xxi,  19.) 

The  framers  of  these  Articles,  therefore,  have  imputed  this 


APOLOGY   OR   DEFENCE.  305 

opinion  to  nie,  not  only  without  truth,  but  without  a  sufficient 
sanction  Iroin  their  own  discretion.  Of  this  weakness  of  their 
judgment  I  observe,  in  this  Article,  other  two  tokens  : 

FiiiST.  Tiiey  do  not  distinguish  between  the  magnitude  of 
each  error  in  a  proper  manner.  For  he  falls  into  a  I'ar  greater 
error  who  dkxiks,  that  "  Christ  has  rendered  satisfaction  for 
corporeal  punishments,"  that  is,  for  the  punhhment  of  death 
teiiqtoral^  than  is  his  who  asserts,  that  "  the  death  of  the  body 
has  regard  to  punishment,  since  it  is  inflicted  even  on  holy 
persons."  But  they  have  placed  the  latter  error  as  the  propo- 
sition ;  and  the  former  one  is  brought,  as  a  reason,  for  its  con- 
firmation. When  they  ought  to  have  adopted  an  opposite 
mode  of  stating  them,  according  to  the  relative  estimate  of  each 
of  these  errors  thus,  "  Christ  has  rendered  satisfaction  for  eter- 
nal punishment  alone.  Therefore,  the  temjjoral  aflictions  of 
believei'S  are  not  correctly  called  chastisements^  but  are  pun. 
ishments  for  sins." 

Secondly.  Because  they  make  me  employ  an  argument, 
which  I  cannot  discover  to  be  possessed  of  any  force  towards 
proving  the  proposition.  For  I  grant,  that  Christ  has  render- 
ed satisfaction  even  lor  temporal  punishments  ',  and  yet  I  say, 
"  It  may  likewise  be  tnie,  tiiat  temporal  death  has  a  reference 
to  rcNisn.MENT,  even  when  it  is  inflicted  on  believers." 

Thirdly.  From  these  considerations,  a  third  mark  of  an 
inconstant  and  wavering  judgment  discovei-s  itself.  For  when 
they  employ  this  mode  of  argumentation,  "  Christ  has  libera- 
ted us  from  tem])oral  punishments.  Therefore  our  death  can- 
nut  have  any  res[»ect  to  i)unishment,"  they  do  not  perceive, 
that  I  might  with  equal  facility  draw  from  the  same  premises 
the  following  conclusion,  "Therefore,  it  is  not  equitaljle  that 
the  saints  should  die  a  temporal  death."  My  method  of  rea- 
soning is  [direct]  a  re  ad  rem,,  from  subject  to  subject,  "Be- 
cause Christ  lias  borne  the  death  of  the  body,  it  is  not  to  be 
borne  by  us."  Their  metlu»d  is  [relative]  a  re  adrespcduin  rei, 
from  the  subject  to  its  relation,  thus,  "Because  Christ  has 
borne  the  death  of  the  body,  it  is  indeed  inflicted  on  us,  but 
not  so  as  to  have  any  reference  to  punishment." 

God  will  himself  approve  and  verify  this  argument  a  re  ad 

20  VOL.  L 


306  JAMES  AKMEsmrs. 

rem^  from  subject  to  subject,  bj  the  effect  which  He  will  give 
to  it  at  some  future  period.  But  the  argument  will  be  pre- 
pared and  stated  in  a  legitimate  form,  thus,  "  Christ  has  borne 
the  death  of  the  body ;  and,  (secondly,)  has  taken  it  away, 
which  fact  is  apparent  from  his  resurrection.  Therefore,  God 
will  take  away  death  from  us  in  his  own  good  time." 


ARTICLE  X. 

It  ca/nnot  he  proved  from  Scripture^  that  helievers  under 
the  Old  Testament^  "before  the  ascension  of  Christy  were  in 
Heaven. 

ANSWER. 

I  NEVER  taught  such  a  doctrine  as  this  in  public,  and  I  never 
asserted  it  affirmatively  in  private.  I  recollect,  however,  that 
I  said,  on  one  occasion,  to  a  minister  of  God's  word,  in  refer- 
ence to  a  sermon  which  he  had  then  delivered,  "  there  are 
many  passages  of  Scripture  which  seem  to  prove,  that  believ- 
ers under  the  Old  Testament,  before  the  ascension  of  Christ, 
were  not  in  Heaven."  I  produced  some  of  those  passages, 
against  which  he  had  little  to  object.  But  I  added,  that  I 
thought  it  could  not  now  be  propounded  with  much  usefulness 
to  any  church  {sie  hahenti\  that  held  a  contraiy  opinion  ;  but 
that,  after  it  has  been  diligently  examined  and  found  to  be 
true,  it  may  be  taught  with  profit  to  the  church  and  to  the 
glory  of  Christ,  when  the  minds  of  men  have  been  duly  pre- 
pared. I  am  still  of  the  same  opinion.  But,  about  the  matter 
itself,  I  affirm  nothing  on  either  side.  I  perceive  that  each  of 
these  views  of  the  subject  has  arguments  in  its  favor,  not  only 
in  passages  of  scripture  and  in  conclusions  deduced  from  them, 
but  likewise  in  the  sentiments  of  divines.  Having  investiga- 
ted all  of  them  to  the  best  of  my  ability,  I  confess  that  I  hesi- 
tate, and  declare  that  neither  view  seems  to  me  to  be  very 
evident  [or  to  have  the  preponderance.]  In  this  opinion  I 
have  the  assent  of  a  vast  majority  of  divines,  especially  those 


APOLOGY   OR   DEFENCE.  307 

of  our  own  age.  Most  of  the  Christian  Fathers  place  the  souls 
of  the  Patriarchs  under  the  Old  Testament  beyond  or  out  of 
Heaven,  either  in  the  lower  regions,  in  Purgatury,  or  in  some 
other  place,  which  yet  is  situated  out  of  the  verge  of  what  is 
properly  called  Heaven.*  With  St.  Augustine,  therefore, 
"  I  preter  doubting  about  secret  things,  to  litigation  about 
those  which  are  uncertain."  Nor  is  there  the  least  necessity. 
For  why  should  I,  in  these  our  days,  when  Christ,  by  his  as- 
cension into  Heaven,  having  become  our  Forerunner,  hath 
opened  for  us  a  way  and  entrance  into  that  holy  j)lace,  why 
should  I  now  contend  about  the  place  in  which  the  souls  of 
the  Fathers  rested  in  the  times  of  the  Old  Testament  ? 

But  lest,  as  is  usual  in  my  case,  a  calumnious  report  should 
be  raised  on  the  consequences  to  be  deduced  from  this  opinion, 
as  though  I  was  favorable  to  the  Popish  dogma  of  a  Purga- 
tory, or  as  though  I  approach  nearly  to  those  who  think  that 
the  souls  of  the  dead  sleep  or  have  slept,  or,  which  is  the  worst 
of  all,  as  though  I  seem  to  identify  myself  with  those  who  say, 
"  the  Fathers  were  like  swine  that  were  fed  and  fattened  with- 
out any  hope  of  a  better  life,"  lest  such  reports  as  these  should 
be  fiibricated,  I  will  openly  declare  what  my  opinion  is  about 
the  state  of  the  Fathers  prior  to  Christ's  ascension  into 
Heaven. 

(1.)  I  believe  that  human  souls  are  immortal,  that  is,  they 
will  never  die.  (2.)  From  this  I  deduce,  that  souls  do  -not 
sleep.  (3.)  That,  after  this  life,  a  state  of  felicity  or  of  misery 
is  opened  for  all  men,  into  the  one  or  the  other  of  which  they 
enter  innnediately  on  their  departure  out  of  this  world.  (4.) 
That  the  souls  of  the  Fathers,  who  passed  their  days  of  so- 
journing on  earth  in  ftiith  and  in  [  expectatione]  waiting  for 
the  Redeemer,  departed  into  a  place  of  quiet,  joy,  and  bless- 
edness, and  began  to  enjoy  the  blissful  presence  of  God,  as 
soon  as  they  escaped  out  of  the  body.  (5.)  I  dare  not  venture 
to  detei-mine  where  that  place  of  quiet  is  situated,  whether  in 
Heaven,  properly  so  called,  into  which  Christ  ascended,  or 


*  Sco  TTllary  on  Psalms  li  and  cil ;  and  TortuUian  in  his  4th  book  Against  Marcion,  aleo 
\ah\t^o'k.Conieemin(i  the  Souk 


308  JAMES    AEMmiUS. 

somewhere  out  of  it.  If  an j  other  person  be  more  adventur- 
ous on  this  subject,  I  think  he  ought  to  be  required  to  produce 
reasons  for  his  oj^inion,  or  be  enjoined  to  keep  silence.  (6.) 
I  add,  that,  in  my  opinion,  the  felicity  of  those  souls  was  much 
increased  by  the  ascension  of  Christ  into  Heaven,  and  that  it 
will  be  fully  consummated  after  the  resurrection  of  the  body, 
and  when  all  the  members  of  the  Church  universal  are  intro- 
duced into  Heaven. 

I  know  certain  passages  of  Scripture  which  are  produced,  as 
proofs  that  the  souls  of  the  Old  Testament  Saints  have  been  in 
Heaven.  (1.)  "  The  spirit  shall  return  unto  God  who  gave 
it."  (Eccles.  xii,  7.)  But  this  expression  must  either  be  un- 
derstood in  reference  to  all  the  spirits  of  men  of  every  descrip- 
tion, and  thus  will  afford  no  assistance  to  this  argument;  or, 
if  it  be  understood  as  relating  to  the  souls  of  good  men  alone, 
it  does  not  even  then  follow,  that,  because  "  the  spirit  returns 
unto  God,"  it  ascends  into  Heaven  properly  so  called.  I  pre- 
fer, however,  the  former  mode  of  interpretation,  a  return  to 
God  the  Creator  and  the  Preserver  of  spirits,  and  the  Judge 
of  the  deeds  done  in  the  body.  (2.)  Enoch  is  said  to  have 
been  taken  to  God,  (Gen.  v,  24,)  and  Elijah  to  have  ascended 
by  a  whirlwind  into  Heaven.  (2  Kings  ii,  11.)  But,  beside 
the  fact  of  these  examples  being  out  of  the  common  order,  it 
does  not  follow  of  course  that  because  Enoch  was  taken  to 
God,  he  was  translated  into  the  highest  Heaven.  For  the 
word  "  Heaven"  is  very  wide  in  its  signification.  The  same 
observation  a2)plies  to  Elijah.  See  Peter  Martijr  and  Vata- 
hlus  on  2  Kings  ii,  13.  (3.)  "  Christ  is  now  become  the 
first  fruits  of  them  that  slept."  (1  Cor.  xv,  20.)  This  would 
not  appear  to  be  correct,  if  Enoch  and  Elijah  ascended  into 
the  highest  Heaven,  clothed  in  bodies  endued  with  immortali- 
ty, (4.)  "  Lazarus  was  carried  by  the  angels  into  Abraham's 
bosom,"  where  he  enjoyed  consolation.  (Luke  xvi,  22.)  But 
it  is  not  proved,  that  Heaven  itself  is  described  by  the  term, 
"  Abraham's  bosom."  It  is  intimated,  that  Lazarus  was  gath- 
ered into  the  bosom  of  his  f^ither  Abraham,  in  which  he  might 
rest  in  hope  of  a  full  beatification  in  Heaven  itself,  which  was 
to  be  procured  by  Christ.    For  this  reason  the  Apostle,  after 


APOLOGY   OR   DEFENCE.  309 

the  ascension  of  Christ  into  Heaven,  "  had  a  desire  to  be  with 
Christ."  (Phil,  i,  23.)  (5.)  "Many  shall  cjme  from  the 
East  and  the  West,  and  shall  sit  down  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  Heaven."  (Matt,  viii,  11.) 
But  it  does  not  thence  follow,  that  the  Fathers  have  been  in 
Heaven,  properly  so  called,  before  they,  who  are  to  be  called 
from  among  the  Gentiles,  sit  down  with  them.  (G.)  It  appears 
froni  Matt,  xxv,  that  there  are  only  two  |)laces,  one  destined 
for  the  pious,  tlie  other  f  )r  the  wicked.  But  it  does  not  hence 
necessarily  follow,  that  the  place  destined  for  the  pious  has 
always  been  Heaven  supreme.  There  have  never  been  more 
places^  because  there  have  never  been  more  states.  But  it  is 
not  necessary,  that  they  should  always  be  the  same  places 
without  any  change.  The  authority  of  this  declaration  is  pre- 
served inviolate,  provided  a  third  place  be  never  added  to  the 
former  two.  (7.)  "The  reward"  which  awaits  the  pious  "in 
Heaven,"  is  said  to  be  "  great."  (Matt,  v,  12.)  Let  this  be 
granted.  "Therefore,  [will  some  rsasoner  say,]  they  must 
instantly  after  death  be  translated  into  the  supreme  Heaven." 
This  does  not  necessarily  follow.  Fur  It  is  well  known,  that 
the  Scriptures  have  in  these  promises  a  reference  to  the  period 
which  immediately  succeeds  the  last  judgment,  according  to 
the  following  expression:  "  Behold  I  come  quickly,  and  my 
reward  is  with  me."  The  spouse  replies,  "  Even  so  come.  Lord 
Jesus  !"  (Rev.  xxii,  12.  20.)  In  the  same  manner  must  be 
understood  that  passage  in  Luke,  "They  may  receive  you  into 
everlasting  habitations  ;"  (Luke  xvi,  9;)  that  is,  after  the  last 
judgment,  at  least  after  [the  ascension  of]  Christ,  whose  office 
it  was  to  prepare  those  mansions  for  his  people.  (John  xiv, 
2.)  (8.)  "  The  Fathers  are  said  to  have  been  justified  by  the 
same  faith  as  we  are."  (Acts  xiii,  33.)  I  acknowledge  this. 
"Therefore  they  have  always  been  in  Heaven  even  hcfore  [the 
ascension  of]  Christ,  as  we  shall  be  after  Him."  This  is  not 
a  necessary  con3e([uence.  For  there  are  degrees  in  glorifica- 
tion. Xor  is  it  at  all  wonderful,  if  they  be  said  to  be  rendered 
more  blessed  and  glorious  after  the  ascension  of  Christ  into 
Heaven.  (9.)  "  But  Jesus  said  to  the  malefactor,  to-day  shalt 
thou  be  icit/t  me  in  Paradise^     (Luke  xxiii,  43.)     I  reply, 


310  JAMES    AHMTNIUS. 

FiEST,  It  is  not  necessary  that  by  "  Paradise"  should  here  be 
understood  the  third  Heaven,  or  the  eternal  abode  of  the 
Messed.  For  it  denotes  in  general  a  jplace  of  felicity.  Sec- 
ondly, St.  Chrysostom  says,  the  crucified  thief  was  the  first 
person  whose  spirit  entered  into  heaven.  Yet  he  did  not 
ascend  there  before  Christ,  nor  before  "  the  vail  of  the  temple 
had  been  rent  in  twain." 

But  to  these  passages  is  opposed  that  admirable  dispensation 
or  economy  of  God,  which  is  distinguished  according  to  the 
times  preceding  Christ,  and  those  which  followed.  Of  this 
dispensation  the  temple  at  Jerusalem  was  an  illustrious  \exeiin- 
jplar~\  pattern.  For  its  external  part,  by  means  of  an  interpo- 
sing vail,  was  separated  and  divided  from  that  in  which  the 
priests  daily  appeared,  and  which  was  called  "  The  Holy  of 
Holies,"  in  contradistinction  to  that  which  is  called  "  The 
Sanctuary,"  (Heb.  ix,  2,  3.)  Heaven  itself  is  designated  by 
"  The  Holy  of  Holies"  in  Heb.  ix,  24.  It  was  shut  as  long  as 
the  former  tabernacle  stood,  and  until  Christ  entered  into  it  by 
his  own  blood.  (Heb.  ix,  8-12.)  It  was  his  province  as  "  our 
Fore-runner"  to  precede  us,  that  we  also  might  be  able  to  enter 
into  those  things  which  are  within  the  vail.  (Heb.  vi,  19.) 
For  this  purpose  it  was  necessary  that  liberty  should  be  granted 
to  us  of  "  entering  into  the  Holiest  by  the  blood  of  Jesus,  by 
that  new  and  living  way  which  he  hath  consecrated  for  us 
through  the  vail,  that  is  to  say,  his  flesh."  (Heb.  x,  19,  20.) 
On  this  account  the  ancient  worthies,  who,  "  through  faith 
have"  most  evidently  "  gained  this  testimony  that  they  pleased 
God^''  are  said,  "  not  to  have  received  or  obtained  the  prom- 
ise ;  God  having  provided  some  better  thing  for  us,"  who  fol- 
low Christ,  "  that  they  without  us  should  not  be  made  perfect." 
(Heb.  xi,  40.)  These  passages  of  scripture,  and  a  view  of  the 
dispensation  which  they  describe,  are  among  the  principal 
reasons  why  I  cannot  give  my  assent  to  the  opinion  which 
aflirms,  that  the  Fathers  have  been  in  Heaven  projDerly  so 
called. 

But,  that  our  brethren  may  not  so  highly  blame  me,  I  will 
oppose  to  them  one  or  two  of  the  approved  divines  of  our 
church.     Calvin,  in  his  "Institutes,"  (lib.  iv,  c.  1,  s.  12,) 


ATOLOGT  OK  DEFENCE.  311 

says :  "  For  what  cliurclies  would  dissent  from  eacli  other  on 
this  account  alone — that  one  of  tliem,  without  any  of  tlic  licen- 
tiousness of  contention  or  the  obstinacy  of  assertion,  holds  the 
oi)inion  that  souh'^  lohcii  they  leave  their  loiUes,  aoar  up  to 
Heaven ;  wliile  another  clnirch  does  not  venture  to  define  any- 
thing about  the  place,  but  only  maintains  with  certainty  that 
they  still  live  in  the  Lord.''''  Peruse  also  the  following  pas- 
sage in  his  "  Institutes,"  (lib.  iii,  c.  25,  s.  6.)  "  Many  persons 
torment  themselves  by  disputing  about  the  place  which  de- 
parted souls  occupy,  and  whether  they  be  now  in  the  enjoy- 
ment of  heavenly  glory  or  not.  But  it  is  foolish  and  rash  to 
enquire  about  things  unkno^uii,  more  deeply  than  God  permits 
us  to  know  them."  Behold,  Calvin  here  says,  that  it  is  frivo- 
lous to  contend  whether  the  souls  of  the  dead  already  enjoy 
celestial  glory  or  not ;  and,  in  his  judgment,  it  ought  not  to  be 
made  a  subject  of  contention.  Yet  I  am  condemned,  or  at 
least  am  accused,  because  I  dare  not  positively  affirm  "  that 
the  souls  of  the  Fathers  before  Christ,  were  in  Heaven,  prop- 
erly so  called."  Petek  Makttr  proceeds  still  further,  and  is 
bold  enough  to  assert,  in  his  observations  on  2  Kings  ii,  13, 
"  that  the  souls  of  the  Fathers  before  Christ,  were  not  in  Heav- 
en properly  so  called."  He  says,  "  oSTow  if  I  be  asked,  to 
what  place  were  Enoch  and  Elijah  translated  ?  I  will  say  sim- 
ply that  I  do  not  know,  because  that  circumstance  is  not  de- 
livered in  the  divine  volume.  Yet  if  we  might  follow  a  very 
probable  analogy,  I  would  saj^,  they  were  conducted  to  the 
place  of  the  Fathers,  or  into  Abraham's  bosom,  that  they  might 
there  pass  their  time  with  the  blessed  Patriarchs  in  expecta- 
tion of  the  resurrection  of  Christ,  and  that  they  might  after- 
wards be  elevated  above  the  Heavens  with  Him  when  he  was 
raised  up  again."  Where  it  is  to  be  noted,  that  Martyr  enter- 
tains doubts  concerning  Enoch  and  Elijah,  but  speaks  deci- 
sively about  those  who  are  in  Abraham's  bosom,  that  is,  about 
the  Fathers,  "  that  they  were  raised  up  above  the  heavens 
with  Christ  at  his  resurrection."  This  likewise  appeai-s  from 
what  he  mentions  a  little  afterwards.  "With  rejxard  to  that 
sublime  ascension,  we  grant  that  no  one  enjoyed  it  before 
Christ     Enoch,  therefore,  and  Elijah  went  to  the  Fathers,  and 


312  JAMES  AEMmnrs. 

there  with  them  waited  for  Christ,  upon  whom,  in  company 
with  the  rest,  they  were  attendants  when  he  entered  into 
heaven."  See  also  Bdllixgek  on  Luke  xvi,  23  ;  Ileb.  ix,  8  ; 
1  Pet.  iii,  19. 

From  the  preceding  explanation  and  extracts,  I  have,  I 
think,  rendered  it  evident,  that  not  only  had  I  just  causes  for 
heing  doubtful  concerning  this  matter,  but  that  I  likewise  ought 
not  therefore  to  be  hlamed^  even  though  I  had  uttered  wdiat 
they  here  charge  upon  me  as  an  error  ;  nay,  what  is  still  more, 
that  I  ought  to  be  tolerated  had  I  simply  asserted,  "  that  the 
souls  of  the  Fathers  were  not  in  Heaven  prior  to  the  ascension 
of  Christ  to  that  blissful  abode." 


AETICLE  XI. 

It  is  a  matter  of  doult,  whether  believers  under  the  Old 
Testament  understood  that  the  legal  ceremonies  were  types  of 
Christ  and  of  his  benefits. 

ANSWER. 

I  do  not  remember  to  have  said  this  at  any  time :  nay,  I 
am  conscious  that  I  have  never  said  it,  because  I  never  yet  durst 
utter  any  such  expression.  But  I  have  said,  that  an  enquiry 
not  altogether  unprofitable  might  be  instituted,  "  how  far  the 
ancient  Jews  understood  the  legal  ceremonies  to  be  types  of 
Christ."  At  least  I  feel  myself  well  assured,  that  they  did  not 
understand  those  ceremonies,  as  we  do  to  whom  the  mystery 
of  the  Gospel  is  revealed.  Nor  do  I  suppose  that  any  one  will 
venture  to  deny  this.  But  I  wish  our  brethren  w^ould  take 
upon  themselves  the  task  of  proving,  that  believers  under  the 
Old  Testament  understood  the  legal  ceremonies  to  be  types  of 
Christ  and  his  benefits.  For  they  not  only  know  that  this 
opinion  of  theirs  is  called  in  question  by  some  persons,  but 
that  it  is  likewise  confidently  denied.  Let  them  make  the  ex- 
periment, and  they  will  perceive  how  difficult  an  enterprise 


APOLOGY   OR   DEFENCE.  313 

they  have  undertaken.  Fur  tlie  passages  whicli  seem  to  prove 
their  prctposition,  are  taken  away  from  tliem  in  such  a  specious 
manner  by  their  adversaries,  tliat  a  man  who  is  accustomed  to 
yield  assent  to  tliose  things  ah^ne  wliich  are  well  supported  by 
proofs,  may  be  easily  induced  to  doubt  whether  the  believere 
under  the  Old  Testament  had  any  knowledge  of  this  matter ; 
especially  if  he  consider,  that,  according  to  Gal.  iv,  3,  tlie 
the  whole  of  the  ancient  [Jewish]  Church  was  in  a  state  of  in- 
fancy or  childliood,  and  therefore  possessed  only  the  under- 
standing of  a  child.  Whether  an  infant  be  competent  to  per- 
ceive in  these  corporal  things  the  spiritual  things  which  are 
signified  by  them,  let  those  decide  who  are  acquainted  with 
that  passage,  "  When  I  was  a  child,  I  understood  as  a  child." 
(1  Cor.  xiii,  11.)  Let  those  passages  also  be  inspected  which, 
■we  will  venture  to  say,  have  a  typical  signification,  because 
■we  have  been  taught  so  to  view  them  by  Christ  and  his  Apos- 
tles ;  and  it  will  be  seen  whether  they  be  made  so  plain  and 
obvious,  as,  without  the  previous  interpretation  of  the  Messiah, 
to  have  enabled  us  to  understand  them  according  to  their  spir- 
itual meaning.  It  is  said,  (John  viii,  56,)  "  Abraham  saw  the 
day  of  Christ,  and  was  glad."  Those  who  are  of  a  contrary 
sentiment,  interpret  this  passage  as  if  it  was  to  be  under- 
stood by  a  metonymy,  because,  Abraham  saw  the  day  of 
Isaac,  who  was  a  type  of  Christ,  and  therefore  his  day  was 
"  the  day  of  Christ."  It  is  an  undoubted  fact,  that  no  men- 
tion is  made  in  the  scriptures  of  any  other  rejoicing  than  of 
this.  The  fiiitli  of  Abraham  and  its  object  occupy  nearly  the 
•whole  of  the  fourth  chapter  of  the  Epistle  to  the  Romans. 
Let  what  is  there  said  be  compared  together ;  and  let  it  be  de- 
monstrated from  this  comparison,  that  Abraham  saw  Christ  in 
those  promises  which  he  a])prehcnded  by  faith.  AVho  would 
undeit^tand  "  the  sign  of  Jonah,"  to  have  been  instituted  to 
typify  the  three  days  in  which  Christ  remained  in  the  bowels 
of  the  earth,  unless  Christ  had  himself  given  that  ex})lanation  ? 
AVhat  injury  does  this  opinion  jiroduce,  since  those  who  hold 
it  do  not  deny,  that  the  Fathers  were  saved  by  the  infantile 
faith  which  they  possessed  ?  For  a7i  hifant  is  as  much  the 
heir  of  his  father's  property,  as  an  adult  non. 


314 


JAMES  AKMnnus. 


Should  any  one  say,  it  follows  as  a  necessary  consequence, 
that  "  the  Fathers  were  saved  without  faith  in  Christ."  I  re- 
ply, the  faith  which  has  respect  to  [salutare^  the  saving  mercy,] 
the  salvation  of  Grod  that  has  been  promised  by  him,  and 
"  waits  for  the  redemjMon  of  Israel''  understood  under  a  gen- 
eral notion,  is  "  faith  in  Christ,"  according  to  the  dispensation 
of  that  age.  This  is  easily  perceived  from  the  following  pas- 
sages :  "  I  have  waited  for  thy  salvation,  or  thy  saving  mercy, 
O  Lord!"  (Gen.  xlix,  18.)  "  And  the  same  man,  (Simeon,) 
was  just  and  devout,  waiting  for  the  consolation  of  Israel." 
(Luke  ii,  25.)  Li  the  same  chapter  it  is  said,  "  Anna,  a  proph- 
etess, spake  of  him  to  all  them  that  looked  for  redemption  in 
Jerusalem." 

But  if  we  consider  the  "  faith  in  Christ,"  which  is  that  of 
the  New  Testament,  and  which  has  regard  to  Him  as  a  Spirit- 
ual and  Heavenly  King,  who  bestows  upon  his  followers  those 
celestial  benefits  which  he  has  procured  for'  them  by  his  pas- 
sion and  death  ;  then  a  greater  difficulty  will  hence  arise. 
What  man  ever  received  more  promises  concerning  the  Mes- 
siah than  David,  or  who  has  prophesied  more  largely  about 
Him  ?  Yet  any  one  may  with  some  show  of  reason,  entertain 
doubts,  whether  David  really  understood  that  the  Messiah 
would  be  a  Spiritual  and  Heavenly  Monarch  ;  for  when  he 
seemed  to  be  pouring  out  his  whole  sonl  before  the  Lord,  (2 
Sam.  vii,)  he  did  not  suffer  a  single  word  to  escape  that  might 
indicate  the  bent  of  his  understanding  to  this  point,  which, 
nevertheless,  would  have  been  of  great  potency  in  magnifying 
Jehovah  and  in  confirming  his  own  confidence. 

The  knowledo-e  which  all  Israel  had  of  the  Messiah  and  of 
his  kingdom,  in  the  days  when  Christ  was  himself  on  earth, 
appears  not  only  from  the  Pliarisees  and  the  whole  of  the  pop- 
ulace, but  also  from  his  own  disciples  after  they  had  for  three 
years  and  more  enjoyed  constant  opportunities  of  communica- 
tion with  him,  and  had  heard  from  his  own  lips  frequent  and 
open  mention  of  the  kingdom  of  Heaven.  Nay,  what  is  still 
more  wonderful,  immediately  after  the  resurrection  of  Christ 
from  the  dead,  they  did  not  even  then  comprehend  his  mean- 
ing.    (Luke  xxiv,  21-25.)     From  this,  it  seems,  we  must  say, 


TW. 


ArOLOGT  OR   DEFENCE.  315 

either  "  that  tlie  knowledge  which  they  formerly  possessed  had 
gradually  died  away,"  or  "  that  the  Pharisees,  through  their 
hatred  against  Jesus,  had  cornipted  that  knowledge."  But 
neither  of  these  assertions  appears  to  be  at  all  probable.  (1.) 
The  former  is  not ;  because  the  nearer  those  times  were  to  the 
Messiah,  the  clearer  were  the  prophecies  concerning  him,  and 
the  more  manifest  the  apprehension  of  them.  And  this  for  a 
good  reason,  because  it  then  began  to  be  still  more  neces- 
sary for  men  to  believe  that  person  to  be  the  Messiah,  or  at 
least  the  time  was  fast  approaching  in  which  such  a  faith 
would  become  necessary.  (2.)  The  latter  is  not  ])robable ; 
because  the  Pharisees  conceived  that  hatred  against  him  on 
account  of  his  preaching  and  miracles.  But  it  was  at  the  very 
commencement  of  his  office  that  he  called  into  his  service  those 
twelve  disciples.  There  are  persons,  I  am  aware,  who  pro- 
duce many  things  from  the  Babbinical  writers  of  that  age, 
concerning  the  spiritual  kingdom  of  Christ ;  but  I  leave  those 
passages  to  the  authors  of  them,  because  it  is  out  of  my  power 
to  pronounce  a  decision  on  the  subject. 

"SVhile  I  have  been  engaged  in  the  contemplation  of  this 
topic,  and  desirous  to  prove  from  the  preceding  prophecies, 
that  the  kingdom  of  Christ  the  Messiah,  was  to  be  spiritual,  no 
small  ditficulty  has  arisen,  especially  after  consulting  most  of 
those  who  have  written  upon  it.  Let  those  who  on  this  point 
do  not  allow  any  one  to  indulge  in  a  single  doubt,  try  an  ex- 
periment. Let  them  exhibit  a  specimen  of  the  arguments  by 
which  they  suppose  their  doctrine  can  be  proved,  even  in  this 
age,  which  is  illuminated  with  the  light  of  the  New  Testament. 
I  will  engage,  that,  after  this  experiment,  they  will  not  pass 
Buch  a  sinister  judgment  on  those  who  confess  to  feel  some 
hesitation  about  this  point. 

These  observations  have  been  adduced  by  me,  not  with  the 
design  of  denying  that  the  opinion  of  the  brethren  on  this  mat- 
ter is  true,  much  less  for  the  purpose  of  confuting  it.  But  I 
adduce  them,  to  teach  others  to  bear  with  the  weakness  of  that 
man  who  dares  not  act  the  part  of  a  dogmatist  on  this  subject. 


316  JAMES   ARMINItJS. 

AETICLE  XIL 

Christ  has  died  for  all  men  and  for  every  individual. 

ANSWER. 

This  assertion  was  never  made  bj  me,  either  in  public  or 
private,  except  when  it  was  accompanied  by  such  an  explana- 
tion as  the  controversies  which  are  excited  on  this  subject  have 
rendered  necessary.  For  the  phrase  here  used  possesses  much 
ambiguity.  Thus  it  may  mean  either  that  "  the  price  of  the 
death  of  Christ  was  given  for  all  and  for  every  one,"  or  that 
"  the  redemption,  which  was  obtained  by  means  of  that  price, 
is  applied  and  communicated  to  all  men  and  to  every  one." 
(1.)  Of  this  latter  sentiment  I  entirely  disapprove,  because 
God  has  by  a  peremptory  decree  resolved,  that  believers  alone 
should  be  made  partakers  of  this  redemption.  (2.)  Let  those 
who  reject  the  former  of  these  opinions  consider  how  they  can 
answer  the  following  scriptures,  which  declare,  that  Christ 
died  for  all  men  ;  that  He  is  the  propitiation  for  the  sins  of  the 
whole  world  ;  (1  John  ii,  2 ;)  that  lie  took  away  the  sin  of 
the  world  ;  (John  i,  29  ;)  that  he  gave  his  flesh  for  the  life  of 
the  world ;  (John  vi,  51  ;)  that  Christ  died  even  for  that  man 
who  might  be  destroyed  with  the  meat  of  another  person  ; 
(Rom.  xiv,  15 ;)  and  that  false  teachers  make  merchandize 
even  of  those  who  deny  the  Lord  that  bought  them,  and  bring 
upon  themselves  swift  destruction  ;  (2  Peter  ii,  1,  3.)  lie 
therefore  who  speaks  thus,  speaks  with  the  Scriptures ;  while 
he  who  rejects  such  phraseology,  is  a  daring  man,  one  who 
sits  in  judgment  on  the  Scriptures  and  is  not  an  interpreter  of 
them.  But  he  who  explains  those  passages  agreeably  to  the 
analogy  of  faith,  performs  the  duty  of  a  good  interpreter  and 
prophesier  [or  preacher]  in  the  Church  of  God. 

All  the  controversy,  therefore,  lies  in  the  interpretation. 
The  words  themselves  ought  to  be  simply  approved,  because 
they  are  the  words  of  Scripture.  I  will  now  produce  a  pas- 
sage or  two  from  Prosper  of  Aquitain,  to  i)rove  that  this  dis- 


APOLOGY   OR   DEFENCE.  317 

tinction  was  even  in  his  time  eniplojcd  :  "  lie  ■who  says  that 
the  Savior  was  not  crucilied  for  tlie  redemption  of  the  whole 
world,  has  regard,  not  to  the  virtue  of  the  sacrament,  but  to 
the  case  of  unbelievers,  since  the  blood  of  Jesus  Christ  is  the 
price  paid  for  the  whole  world.  To  that  precious  ramsom  they 
are  strangers,  who,  either  being  delighted  with  their  captivity, 
have  no  Avish  to  be  redeemed,  or,  after  they  have  been  redeem- 
ed, return  to  the  same  servitude."  {Sent.  4,  sujjer  caj).  Gallo- 
rum.)  In  unotlier  passage  he  says,  "  Witli  ref;])ect  both  to  the 
magnitude  and  potency  of  tlie  price,  and  with  res})ect  to  the 
one  general  cause  of  mankind,  the  blood  of  Christ  is  the  re- 
demption of  the  whole  world.  But  those  who  pass  through 
this  life  without  the  faith  of  Christ,  and  without  the  sacrament 
of  regeneration,  are  utter  strangers  to  redemption."  Such  is 
likewise  the  concurrent  opinion  of  all  antiquity.  This  is  a 
consideration  to  which  I  wish  to  obtain  a  little  more  careful 
attention  from  many  persons,  that  they  may  not  so  easily  fasten 
the  crime  of  novelty  on  him  who  says  anything  which  they 
had  never  before  heard,  or  which  was  previously  unknown  to 
them. 


ARTICLES  XIII  AKD  XIY. 

Original  Sin  will  condemn  no  m.an. 

In  every  nation.^  all  infants  who  die  without  [having  commit- 
ted] actual  ahia^  are  saved. 

ANSWER. 

These  articles  are  ascribed  to  Borrius.  To  augment  their 
number,  they  have  made  them  two,  when  one  would  have 
been  suflicient,  from  which  the  other  necessarily  follows,  even 
according  to  their  own  opinion.  For  if  "  original  sin  condemns 
no  one,"  it  is  a  necessary  consequence  that  "all  those  will  be 
saved  who  have  not  themselves  committed  actual  transjjres- 
sions."  Of  this  class  are  all  infants  without  distinction  ;  un- 
less some  one  will  invent  a  state  between  salvatiuu  and  dam- 


318  JAMES   ARMINroS. 

nation,  hy  a  folly  similar  to  that  bj  which,  according  to  St. 
Augustine,  Pelagius  made  a  distinction  between  salvation  and 
the  kingdom  of  heaven. 

But  Borrius  denies  having  ever  publicly  taught  either  the 
one  or  the  other.  He  conferred  indeed  in  private  on  this  sub- 
ject, with  some  candidates  for  Holy  Orders  :  and  he  considers 
that  it  was  not  unlawful  for  him  so  to  do,  or  to  hold  such  an 
opinion,  under  the  influence  of  reasons  which  he  willingly  sub- 
mits to  the  examination  of  his  brethren ;  who,  when  they  have 
confuted  them,  may  teach  him  more  correct  doctrine,  and 
induce  him  to  change  his  opinion.  His  reasons  are  the  fol- 
lowing : 

1.  Because  God  has  taken  the  whole  human  race  into  the 
grace  of  reconciliation,  and  has  entered  into  a  covenant  of  grace 
with  Adam,  and  with  the  whole  of  his  posterity  in  him.  In 
which  he  promises  the  remission  of  all  sins  to  as  many  as  stand 
steadfastly,  and  deal  not  treacherously,  in  that  covenant.  But 
God  not  only  entered  into  it  with  Adam,  but  also  afterwards 
renewed  it  with  Noah,  and  at  length  confirmed  and  perfected  it 
through  Christ  Jesus.  And  since  infants  have  not  transgressed 
this  covenant,  they  do  not  seem  to  be  obnoxious  to  condemna- 
tion ;  unless  we  maintain,  that  God  is  unwilling  to  treat  with 
infants,  who  depart  out  of  this  life  before  they  arrive  at  adult 
age,  on  that  gracious  condition  under  which,  notwithstanding, 
they  are  also  comprehended  [ut  f(Bderati\  as  parties  to  the 
covenant ;  and  therefore  that  their  condition  is  much  worse 
than  that  of  adults,  to  whom  is  tendered  the  remission  of  all 
sins,  not  only  of  that  which  they  perpetrated  in  Adam,  but 
likewise,  of  those  which  they  have  themselves  personally  com- 
mitted. The  condition  of  infants,  however  is,  in  this  case, 
much  worse,  by  no  fault  or  demerit  of  their  own,  but  because 
it  was  God's  pleasure  thus  to  act  towards  them.  From  these 
premises  it  would  follow,  that  it  was  the  will  of  God  to  con- 
demn them  for  the  commission  of  sin,  before  He  either  prom- 
ised or  entered  into  a  covenant  of  grace  ;  as  though  they  had 
been  excluded  and  rejected  from  that  covenant  by  a  previous 
decree  of  God,  and  as  though  the  promise  concerning  the  Sa- 
vior did  not  at  all  belong  to  them. 


APOLOGY   OK   DEFENCE.  319 

2.  When  Adam  sinned  in  his  own  person  and  with  his  free 
will,  God  pardoned  that  transgression.  There  is  no  reason 
then  whj  it  was  the  will  of  God  to  impute  this  sin  to  infants, 
who  are  said  to  have  sinned  in  Adam,  before  they  had  any- 
personal  existence,  and  therefore,  before  they  could  possibly 
sin  at  their  own  will  and  pleasure. 

3.  Because,  in  this  instance,  God  would  appear  to  act  towards 
infants  with  for  more  severity  tliau  towards  the  very  devils. 
For  the  rigor  of  God  against  the  apostate  angels  was  extreme, 
because  he  would  not  pardon  the  crime  which  they  had  per- 
petrated. There  is  the  same  extreme  rigor  displayed  against 
infants,  who  are  condemned  for  the  sin  of  Adam.  But  it  is 
much  greater ;  for  all  the  [evil]  angels  sinned  in  their  own 
persons,  while  infonts  sinned  in  the  person  of  their  first  fother 
Adam.  On  this  account,  the  angels  themselves  were  in  fault, 
because  they  committed  an  offence  which  it  was  possible  for 
them  to  avoid  ;  while  infants  were  not  in  fault,  only  so  far  as 
•they  existed  in  Adam,  and  were  by  his  will  involved  in  sin 

and  guilt. 

These  reasons  are  undoubtedly  of  such  great  importance, 
that  I  am  of  opinion  those  who  maintain  the  contrary  are 
bound  to  confute  them,  before  they  can  afiix  to  any  other  per- 
son a  mark  of  heresy.  I  am  aware,  that  they  place  antiquity 
in  opposition,  because  [they  say]  its  judgment  was  in  their 
favor.  Antiquity,  however,  cannot  be  set  up  in  opposition  by 
those  who,  on  this  subject,  when  the  salvation  of  infants  is 
discussed,  are  themselves  unwilling  to  abide  by  the  judgment 
of  the  ancients.  But  our  brethren  depart  from  antiquity,  on 
this  very  topic,  in  two  ways  : 

(1.)  Antii[uity  maintains,  that  all  infants  who  depart  out  of 
this  life  without  having  been  baptized,  would  be  damned  ;  but 
that  such  as  were  baptized  and  died  before  they  attained  to 
adult  age,  would  be  saved.  St.  Augustine  asserts  this  to  be 
the  Catholic  doctrine,  in  these  words  :  "  If  you  wish  to  be  a 
Catholic,  be  unwilling  to  believe,  declare,  or  teach,  that  infants 
who  are  prevented  by  death  from  being  baptized,  can  attain 
to  the  remission  of  original  sins."     {Dc  anltna  et  ejus  Ong.^ 


820  JAMES    AEMINTUS. 

Uh.  3,  caj),  9.)  To  this  doctrine  our  bretliren  will  by  no  means 
accede  ;  but  they  contradict  both  parts  of  it. 

(2.)  Antiquity  maintains  that  the  grace  of  baptism  takes 
away  original  sin,  even  from  those  who  have  not  been  pre- 
destinated ;  according  to  this  passage  from  Prosper  of  Aqui- 
tain  :  "  That  man  is  not  a  Catholic  who  says,  that  the  grace 
of  baptism,  [^percejjta^']  when  received,  does  not  take  away 
original  sin  from  those  who  have  not  been  predestinated  to 
life."  {Ad  Cap.  Gallnrum^  Sent.  2.)  To  tliis  opinion  also 
our  brethren  strongly  object.  But  it  does  not  appear  equita- 
ble, that,  whenever  it  is  agreeable  to  themselves,  they  should 
be  displeased  with  those  who  dissent  from  them,  because  they 
dissent  from  the  Fathers  ;  and  again,  that,  whenever  it  is  their 
good  pleasure,  the  same  parties  do  themselves  dissent  from  the 
Fathers  on- this  very  subject. 

But  with  respect  to  the  sentiments  of  the  ancient  Christian 
Fathers,  about  the  da7nnation  of  the  unhaptised  solely  on 
account  of  orig'mal  sin .^  they  and  their  successors  seem  to  have 
mitigated,  or  at  least,  to  have  attempted  to  soften  down  such 
a  harsh  opinion.  For  some  of  them  have  declared,  "  that  the 
imbaptized  would  be  in  the  mildest  damnation  of  all ;"  and 
others,  "that  tliey  would  be  afflicted,  not  with  the  punish- 
ment of  \sensus\  feeling,  but  only  with  that  of  loss."  To  this 
last  opinion  some  of  them  have  added,  "  that  this  punishment 
would  be  inflicted  on  them  without  any  stings  from  their  own 
consciences."  Though  it  is  a  consequence  of  not  being  bap- 
tized, that  the  parties  are  said  to  endure  only  the  punishment 
of  Zo5-s,  and  not  that  oi  feling ;  yet  \X\\s,  feeling  exists  wherever 
the  stings  or  gnawings  of  conscience  exists,  that  is,  where  the 
gnawing  worm  never  dies.  But  let  our  brethren  consider 
what  species  of  damnation  that  is  which  is  inflicted  on  account 
of  sin,  and  from  which  no  gnawing  remorse  proceeds. 

From  these  observations,  thus  produced,  it  is  apparent  what 
opinion  ought  to  be  formed  of  the  Fourteenth  Article.  It  is  at 
least  so  dependent  on  the  Thirteenth,  that  it  ought  not  to  have 
been  composed  as  a  separate  article,  b}^  those  who  maintain 
that  there  is  no  cause  why  infants  should  perish,  except  original 


m 


APOLOGY   OK   DEFENCE.  321 

Bin  ■wliicli  tliey  committed  in  Adam,  or  wdiicli  [prnparjatum 
est  in  ij>sos]  they  received  hy  propagation  from  Adam.  But 
it  is  wortli  the  trouLlc  to  see,  on  tliis  suhject,  Avhat  were 
the  sentiments  of  Dr.  Francis  Junius,  wlio  a  few  years  ago  was 
Professor  of  Divinity  in  this  our  University.  lie  affirms,  tliat 
"all  inflints  who  are  of  the  covenant  and  of  election,  are 
saved  ;"  but  he  presumes,  in  charity,  that  "  those  infants 
whom  God  calls  to  himself,  and  timely  removes  out  of  this  mis- 
erable vale  of  sins,  are  rather  saved."  {De  Nahira  et  Gratia, 
Ji.  28.)  Now,  that  which  this  divine  either  "  affirms  according 
to  the  doctrine  of  faith,"  or  "  presumes  through  charity,"  may 
not  another  man  be  allowed,  without  the  charge  of  heresy,  to 
hold  within  his  own  breast  as  a  matter  of  opinion,  which  he  is 
not  in  the  least  solicitious  to  obtrude  on  others  or  persuade 
them  to  believe?  Indeed,  "  this  accepting  of  men's  persons" 
is  far  too  prevalent,  and  is  utterly  unworthy  of  wnse  men. 
And  what  inconvenience,  I  pray,  results  from  this  doctrine  ? 

•  Is  it  supposed  to  follow  as  a  necessary  consequence  from  it. 
that,  if  the  infants  of  unbelievers  are  saved,  they  are  saved 
w'ithout  Christ  and  his  intervention  ?  Borrius,  however,  de- 
nies any  such  consequence,  and  has  Junius  assenting  with  him 

.f^lrti  this  subject.  If  the  brethren  dissent  from  this  opinion,  and 
think  that  the  consequences  which  they  themselves  deduce  are 
agreeable  to  the  premises,  then  all  the  children  of  unbelievers 
must  be  subject  to  condemnation,  tJte  cJiildren  of  unbelievers, 
I  repeat,  who  are  "  strangers  from  the  covenant."  For  this 
conclusion  no  other  reason  can  be  rendered,  than  their  being 
the  children  of  those  who  are  "  strangers  from  the  covenant." 
From  which  it  seems,  on  the  contrary,  to  be  inferred,  that  all 
the  children  of  those  who  are  in  the  covenant  are  saved,  pro- 
vided they  die  in  the  age  of  infancy.  But  since  our  brethren 
deny  this  inference,  behold  the  kind  of  dogma  which  is  believed 
by  them.  "  All  the  infants  of  those  who  are  strangers  from 
the  covenant  are  damned ;  and  of  the  offspring  of  those  jxii-ents 
who  are  in  the  covenant,  some  infants  that  die  are  damned, 
while  othei-s  are  saved."  I  leave  it  to  those  who  are  deeply 
vei-sed  in  these  matters,  to  decide,  whether  such  a  dogma  as 
this  ever  obtained  in  any  church  of  Christ. 

21  VOL.  I. 


322 


JAMES   AEMIKIUS. 


ARTICLE  Xy. 


If  tJie  Heathen^  and  those  who  are  strangers  to  the  true 
knowledge  of  God,  do  those  tilings  which  hy  the  powers  of 
nature  they  are  enabled  to  do,  God  will  not  condemn  them, 
hut  icill  revmrd  these  their  works  hy  a  more  enlarged  knowl- 
edge, hy  which  they  may  he  hrought  to  salvation. 

ANSWER. 

This  was  never  uttered  by  me,  nor  indeed  by  Borrius,  under 
such  a  form,  and  in  these  expressions.  ISTay,  it  is  not  very 
probable,  that  any  man,  how  small  soever  his  skill  might  be 
in  sacred  things,  would  deliver  the  apprehensions  of  his  mind 
in  a  manner  so  utterly  confused  and  indigested,  as  to  beget 
the  suspicion  of  a  falsehood  in  the  very  words  in  which  he 
enunciates  his  opinion.  For  what  man  is  there,  who,  as  a 
stranger  to  the  true  knowledge  of  God,  will  do  a  thing  that 
can  in  any  way  be  acceptable  to  God  ?  It  is  necessary  that 
the  thing  which  will  please  God,  be  itself  good,  at  least,  in  a 
certain  respect.  It  is  further  necessary,  that  he  who  performs  -v, 
it  knows  it  to  be  good  and  agreeable  to  God.  "  For  whatso- 
ever is  not  of  faith,  is  sin,"  that  is,  whatsoever  is  done  without 
an  assured  knowledge  that  it  is  good  and  agreeable  to  God. 
Thus  far,  therefore,  it  is  needful  for  him  to  have  a  true  knowl- 
edge of  God,  which  the  Apostle  attributes  even  to  the  Gen- 
tiles. (Eom.  i,  18-21,  25,  28;  ii.  14,  15.)  Without  this 
explanation  there  will  be  a  contradiction  in  this  enunciation. 
"  He  who  is  entirely  destitute  of  the  true  knowledge  of  God, 
can  perform  something  which  God  considers  to  be  so  grateful 
to  Himself  as  to  remunerate  it  with  some  reward.-'  These,  our 
good  brethren,  either  do  not  perceive  this  contradiction;  or 
they  suppose,  that  the  persons  to  whom  they  ascribe  this 
opinion  are  such  egregious  simpletons  as  they  would  thus 
make  them  appear. 

Then,  what  is  the  nature  of  this  expression,  "  if  they  do 
those  things  which  the  powers  of  nature  enable  them  to  per- 


ArOLOGT   OR    DEFENCE.  323 

form?"  Is  "nature,''  when  entirely  (kstitnto  of  grace  and  of 
the  Spirit  of  God,  furnished  witli  tlie  knowledge  of  tliat  trnth 
which  is  said  to  be  "held  in  unrighteousness,"  by  the  knowl- 
edge of  "  that  which  may  be  known  of  God,  even  his  eternal 
power  and  Godhead,"  which  may  instigate  man  to  glorify 
God,  and  which  deprives  him  of  all  excuse,  if  he  does  not 
glorify  God  as  he  knows  Ilim  ?  I  do  not  think,  that  such 
properties  as  these  can,  without  falsehood  and  injury  to  Divine 
Grace,  be  ascribed  to  "  nature,"  which,  when  destitute  of  grace 
and  of  the. Spirit  of  God,  tends  directly  downward  to  those 
things  which  are  earthly. 

If  (»ur  brethren  suppose,  that  these  matters  exhibit  themselves 
in  this  foolish  manner,  what  reason  have  they  for  so  readily  as- 
cribing such  an  undigested  paragraph  to  men,  who,  they  ought 
to  have  known,  are  not  entirely  destitute  of  the  knowledge  of 
sacred  subjects  ?  But  if  our  brethren  really  think  that  man 
can  do  some  portion  of  good  by  the  powers  of  nature,  they 
are  themselves  not  far  from  Pelagianisra,  which  yet  they  are 
solicitous  to  fasten  on  others.  This  Article,  enunciated  thus 
in  their  own  style,  seems  to  indicate  that  they  think  man  ca- 
pable of  doing  something  good  "  by  the  ]iowers  of  nature  ;" 
but  that,  by  such  good  performance,  he  will  "  rreither  escape 
condemnation  nor  obtain  a  reward."  For  these  attributes  are 
ascribed  to  the  subject  in  this  enunci-ition  ;  and  because  these 
attributes  do  not  in  their  opinion,  agree  with  this  subject,  they 
accuse  of  heresy  the  thing  thus  enunciated.  If  they  believe 
that  "  a  man,  who  is  a  stranger  to  the  true  knowledge  of  God," 
is  capable  of  doing  nothing  good,  this  ought  in  the  first  place, 
to  have  been  charged  with  heresy.  If  they  think  that  no  one 
"  by  the  powers  of  nature,"  can  perform  any  thing  that  is 
pleasing  to  God,  then  this  ought  to  be  reckoned  as  an  erroi\  it 
any  man  durst  affirm  it.  From  these  remarks,  it  obviously 
follow^s,  either  that  they  are  themselves  very  near  the  Pelagi- 
an Iieresy,  or  that  they  are  ignorant  of  what  is  worthy,  in  the 
first  instance  or  in  the  second,  of  reprehension,  and  what 
ousrht  to  be  condemned  as  heretical. 

It  is  apparent,  therefore,  that  it  has  been  their  wish  to  ag- 
gravate the  en'or  by  this  addition.     But  their  labor  has  been 


824:  JAMES   ARMTinUS. 

in  vain ;  because,  by  this  addition,  they  have  enabled  ns  to 
deny  that  we  ever  employed  any  snch  expression  or  conceived 
such  a  thought ;  they  have,  at  the  same  time,  afforded. just 
gi'ounds  for  charging  them  with  the  heresy  of  Pelagius.  Thus 
the  incautious  hunter  is  caught  in  the  very  snare  which  he 
had  made  for  another.  They  would,  therefore,  have  acted 
with  far  more  caution  and  with  greater  safety,  if  they  had 
omitted  their  exaggeration,  and  had  charged  us  with  this  opin- 
ion, which  they  know  to  have  been  employed  by  the  scholas- 
tic divines,  and  which  they  afterwards  inserted  in  the  succeed- 
ing Seventeenth  Article,  but  enunciated  in  a  manner  some- 
what different,  "  God  will  do  that  which  is  in  Him,  for  the 
man  who  does  what  is  in  himself."  But,  even  then,  the  ex- 
planation of  the  schoolmen  ought  to  have  been  added,  "  that 
God  will  do  this,  not  from  (the  merit  of)  condignity,  but  from 
(that  of)  congruity ;  and  not  because  the  act  of  man  merits 
any  such  thing,  but  because  it  is  befitting  the  great  mercy  and 
beneficence  of  God."  Yet  this  saying  of  the  schoolmen  I 
should  myself  refuse  to  employ,  except  with  the  addition  of 
these  words  :  "  God  will  bestow  more  grace  upon  that  man 
who  does  what  is  in  him  by  the  power  of  divine  grace  which 
is  already  granted  to  him,  according  to  the  declaration  of 
Christ,  To  him  that  hath  shall  he  gwen^''  in  which  he  com- 
prises the  cause  why  it  was  "  given  to  the  apostles  to  know 
the  mysteries  of  the  kingdom  of  heaven,"  and  why  "  to 
others  it  was  not  given.",  (Matt,  xiii,  11,  12.)  In  addition 
to  this  passage,  and  the  first  and  second  chapters  of  the  Epis- 
tle to  the  Eomans,  which  have  already  been  quoted,  peruse 
what  is  related  in  the  Acts  of  the  Apostles,  (x,  xvi,  xvii,) 
about  Cornelius  the  Centurion,  Lydia,  the  seller  of  purple, 
and  the  Bereans. 


APOLOGY   OK   DEFENCE.  825 


ARTICLE  XVI. 

The  works  of  the  mircgencrate  can  l)e  pleasing  to  God^  and 
are  {according  to  Borrias)  the  occasion,  and  {according  to 
Arminius)  the  impulsive  cause,  l)y  which  God  will  he  moved 
to  communicate  to  them  his  saving  grace. 

ANSWER. 

About  two  years  ago,  were  circulated  Seventeen  Articles, 
which  were  attributed  to  me,  and  of  whicli  the  fifteenth  is 
thus  expressed  :  "  Though  the  works  of  the  unregenerate  can- 
not possibly  be  pleasing  to  God,  yet  they  are  the  occasion 
by  which  God  is  movxd  to  communicate  to  them  his  saving 
grace."  This  difference  induces  rae  to  suspect  that  the  nega- 
tive, cannot,  has  been  omitted  in  this  sixteenth  article,  unless, 
perhaps,  since  that  time,  having  proceeded  from  bad  to  worse, 
I  now  positively  affirm  this,  which,  as  I  was  a  less  audacious 
and  more  modest  heretic,  I  then  denied.  However  this  may 
be,  I  assert  that  these  good  men  neither  comprehend  our 
sentiments,  know  the  phrases  which  we  employ,  nor,  in  order 
to  know  them,  do  tliey  understand  the  meaning  of  those 
phrases.  In  consequence  of  this,  it  is  no  matter  of  surprise 
that  they  err  greatly  from  the  truth  when  they  enunciate  our 
sentiments  in  their  words,  or  when  they  afiix  other  (that  is, 
their  own)  significations  to  our  words.  Of  this  transforma- 
tion, they  afford  a  manifest  specimen  in  this  article. 

1.  For  the  word  "  the  unregenerate,"  may  be  understood 
in  two  senses,  (i.)  Either  as  it  denotes  those  who  have  felt  no 
[iictum']  motion  of  the  regenerating  Sj)irit,  or  of  its  tendency 
or  preparation  for  regeneration,  and  who  are  therefore,  des- 
titute of  the  first  principle  of  regeneration,  (ii.)  Or  it  may 
signif^y  those  who  are  in  the  process  of  the  new  birth,  and 
who  feel  [(ictus^  those  motions  of  the  Holy  Spirit  which  be- 
long either  to  preparation  or  to  the  very  essence  of  regener- 
ation, but  who  are  not  yet  regenerate ;  that  is,  they  are 
brought  by  it  to  confess  their  sins,  to  mourn  on  account  of 


326  JAMES    AEMINIUS. 

them,  to  desire  deliverance,  and  to  seek  out  the  Deliverer, 
who  has  been  pointed  ont  to  them ;  but  they  are  not  yet  fur- 
nished with  that  power  of  the  Spirit  by  which  the  flesh,  or 
the  old  man,  is  mortified,  and  by  which  a  man,  being  trans- 
formed to  newness  of  life,  is  rendered  capable  of  performing 
works  of  righteousness. 

2.  A  thing  is  pleasing  to  God,  either  as  an  initial  act,  be- 
longing to  the  commencement  of  conversion,  or  as  a  work 
perfect  in  its  own  essence,  and  as  performed  by  a  man  who 
is  converted  and  born  again.  Thus  the  confession,  by  which 
any  one  acknowledges  himself  to  be  "  a  cold,  blind  and  poor 
creature,"  is  pleasing  to  God  ;  and  the  man,  therefore,  flies  to 
Christ  to  "  buy  of  him  eye-salve,  white  raiment,  and  gold." 
(Kev.  iii,  15-18.)  Works  which  proceed  from  fervent  love 
are  also  pleasing  to  God,  See  the  distinction  which  Calvin 
draws  between  "  initial  and  filial  fear ;"  and  that  of  Beza, 
who  is  of  opinion  that  "  sorrow  and  contrition  for  sin  do  not 
belong  to  the  essential  parts  of  regeneration,  but  only  to  those 
which  are  preparatory  ;"  but  he  places  "  the  very  essence  of 
regeneration  in  mortification,  and  in  vivification  or  quicken- 
ing." 

3.  "  The  occasion,"  and  the  impulsive  cause,  by  which  God 
is  moved,"  are  understood  not  always  in  the  same  sense,  but 
variously.  It  will  answer  our  purpose  if  I  produce  two  pas- 
sages, from  a  comparison  of  which  a  distinction  may  be  col- 
lected, at  once  convenient  and  sufficient  for  our  design.  The 
king  says,  (Matt,  xviii,  32,)  "  I  forgave  thee  all  that  debt  be- 
cause thou  desiredst  me."  And  God  says  to  Abraham,  (Gen. 
xxii,  16,  IT,)  "  Because  thou  hast  done  this  thing,  and  hast 
not  withheld  thy  son,  thine  only  son,  in  blessing,  I  will  bless 
thee."  He  who  does  not  perceive,  in  these  passages,  a  difler- 
ence  [impulsionis]  in  the  impelling  motives,  as  well  as  \^pla- 
centioi]  in  the  pleasure  derived,  must  be  very  blind  with  re- 
sjDect  to  the  Scriptures. 

4.  "  The  saving  grace  of  God"  may  be  understood  either  as 
primary  or  secondary,  as  iprcBve7iiente\  preceding  or  subse- 
quent, as  operating  or  co-operating,  and  as  that  which  knocks 
or  oj)ens  or  enters  in.     Unless  a  man  properly  distinguishes 


APOLOGY   OR   DEFEXCE.  327 

each  of  tliese,  and  uses  such  words  as  correspond  witli  these 
distinctum:^,  ho  must  of  necessity  stumble,  and  make  others 
appear  to  stum])le,  whose  opinions  he  does  not  accurately  un- 
derstand. But  if  a  man  will  diligently  consider  these  re- 
marks, he  will  perceive  that  this  article  is  agreeable  to  the 
Scriptures,  according  to  one  sense  in  which  it  may  be  taken, 
but  that,  according  to  another,  it  is  very  different. 

Let  the  word  "unregenerate"  be  taken  for  a  man  wh<^  [j«^^ 
o'enanscitur']  is  now  in  the  act  of  the  new  birth,  though  he  be 
not  yet  actually  born  again  ;  let  "  the  pleasure"  which  God 
feels  be  taken  for  an  initial  act;  let  the  impulsive  cause  be 
understood  to  refer  to  the  final  rece[)tion  of  the  sinner  into 
favor ;  and  let  secondary,  subsequent,  co-operating  and  enter- 
ing grace  be  substituted  for  "  saving  grace  ;"  and  it  will  in- 
stantly be  manifest,  that  we  speak  what  is  right  when  we  say: 
"  Serious  sorrow  on  account  of  sin  is  so  far  pleasing  to  God,  that 
by  it,  according  to  the  multitude  of  his  mercies,  he  is  moved 
to  bestow  grace  on  a  man  who  is  a  sinner." 

From  these  observations,  I  think,  it  is  evident  with  what 
caution  persons  ought  to  speak  \iihi\  on  subjects  on  which  the 
descent  into  heresy,  or  into  the  suspicion  of  heresy,  is  so 
smooth  and  easy.  And  our  brethren  ought  in  their  prudence 
to  have  reflected  that  we  are  not  altogether  neirlicrent  of  this 
cautiousness,  since  they  cannot  be  ignorant  tliat  we  are  fully 
aware  how  much  our  words  are  exposed  and  obnoxious  to 
injurious  interpretations,  and  even  to  calumny.  But  unless 
they  had  earnestly  searched  for  a  multitude  of  Articles,  they 
might  have  embraced  this  and  the  preceding,  as  well  as  that 
which  succeeds,  in  the  same  chapter. 


28  JAMES   AKMINIUS. 


AETICLE  XYII. 

Ood  will  not  deny  Ids  grace  to  any  one  who  does  what  is 

in  hhn. 

ANSWEK. 

This  Article  is  so  naturally  connected  witli  those  which  pre- 
cede it,  that  he  who  grants  one  of  the  three,  may,  by  the  same 
effort,  affirm  the  remainder ;  and  he  who  denies  one  may  re- 
ject all  the  others.  They  might,  therefore,  have  sjDared  some 
portion  of  this  needless  labor,  and  might,  with  much  greater 
convenience,  have  proposed  one  article  of  the  following  de- 
scription, instead  of  three  :  "  It  is  possible  for  a  man  to  do 
some  good  thing  without  the  aid  of  grace  ;  and  if  he  does  it , 
God  will  recompense  or  remunerate  that  act  by  more  abun- 
dant grace."  But  we  conld  always  have  fastened  the  charge  of 
falsehood  upon  an  article  of  this  kind.  It  was,  therefore,  a 
much  safer  course  for  them  to  play  with  equivocations,  that 
the  fraud  contained  in  the  calumny  might  not  with  equal  facil- 
ity be  made  known  to  all  persons. 

But  with  respect  to  this  article,  I  declare  that  it  never  came 
into  our  minds  to  employ  such  confused  expressions  as  these, 
which,  at  the  very  first  sight  of  them,  exclude  grace  from  the 
commencement  of  conversion ;  though  we  always,  and  on  all 
occasions,  make  this  grace  to  precede,  to  accompany,  and  to 
follow ;  and  without  which,  we  constantly  assert,  no  good  ac- 
tion whatever,  can  be  produced  by  man.  Nay,  we  carry  this 
principal  so  far  as  not  to  dare  to  attribute  the  power  here  de- 
scribed, even  to  the  nature  of  Adam  himself,  without  the  help 
of  Divine  grace,  both  infused  and  assisting.  It  thus  becomes 
evident,  that  the  fabricated  opinion  is  imposed  on  us  through 
calumny.  If  our  brethren  entertain  the  same  sentiments,  we 
are  perfectly  at  agreement.  But  if  they  are  of  opinion  that 
Adam  was  able  by  nature,  without  supernatural  aid,  to  fulfill 
the  law  imposed  on  him,  they  seem  not  to  recede  far  from  Pe- 
lagius,  since  this  saying  of  Augustine  is  received  by  these  our 


APOLOGY   OR   DEFENCE.  329 

brethren  :  "  Supernatural  things  were  lost,  natural  things 
were  corru})ted."  Whence  it  follows,  what  rennumt  soever 
there  was  of  natural  things,  just  so  much  power  remained  to 
fulfill  the  law — what  is  premised  being  granted,  that  Adam 
was  caj)ab/i'  by  his  own  nature  to  obey  God  'without  grace^  as 
the  latter  is  usually  distinguished  in  opposition  to  nature. 
When  they  charge  us  with  this  doctrine,  tliey  undoubtedly 
declare,  that  in  their  judgment,  it  is  such  as  may  fall  in  with 
our  meaning  ;  and,  therefore,  that  they  do  not  perceive  so 
much  a1)surdity  in  this  article  as  there  is  in  reality  ;  unless  they 
think  that  nothint;  can  be  devised  so  absurd  that  we  arc  not 
inclined  and  prepared  to  believe  and  publish. 

We  esteem  this  article  as  one  of  such  great  absurdity  that 
we  would  not  be  soon  induced  to  attribute  it  to  any  person  of 
the  least  skill  in  sacred  matters.  Fur  how  can  a  man,  without 
the  assistance  of  Divine  Grace,  perform  any  thing  which  is 
acceptable  to  God,  and  which  he  will  renmnerate  with  the  sa- 
ving reward  either  of  further  grace  or  of  life  eternal  ?  But 
this  article  excludes  primary  grace  with  sufficient  explicitness 
when  it  says,  "  To  him  who  does  what  is  in  himself,"  For  if 
this  expression"be  understood  in  the  following  sense  :  "  To  him 
who  does  what  he  can  by  the  primary  grace  already  conferred 
upon  him,"  then  there  is  no  absurdity  in  this  sentence  :  "God 
will  bestow  further  grace  upon  him  who  profitr.bly  uses  that 
which  is  primary  :"  and,  by  the  malevolent  suppression  of 
what  ought  to  have  been  added,  the  brethren  oj)enly  declare 
that  it  was  their  wish  fur  this  calumny  to  gain  credence. 


ARTICLE  XYIII. 

God  undoithtedly  converts^  without  the  external  preaching  o 
the  Gospel,,  great  numhers  of  persons  to  the  saving  knowl- 
edge of  Christ,,  among  those  [ubi  est]  who  have  no  outward 
preaching ;  and  he  efects  such  conversions  either  hy  the  in- 
ward revelation  of  the  Holy  Sjnrit^  or  hy  tJie  ministry  of  ai\r 
gels.    BoKRius  6c  Arminius.) 


S30  JAMES    AEMINIUS. 

ANSWER. 

I  never  uttered  such  a  sentiment  as  this.  Borrius  has  said 
Bometliing  Kke  it,  though  not  exactly  the  same,  in  the  follow- 
ing words  :  "  It  is  possible  that  God,  by  the  inward  revelation 
of  the  Holy  Spirit,  or  by  the  ministry  of  angels,  instructed 
[Magi]  the  wise  men,  who  came  from  the  east,  concerning  Je- 
sus, whom  they  came  to  adore."  But  the  words  "  undouhted- 
ly^''  and  "  great  numhers  of  persons^''''  are  the  additions  of  cal- 
umny, and  is  of  a  most  audacious  character,  charging  us  with 
that  which,  it  is  very  probaljle,  we  never  spoke,  and  of  which 
we  never  thought ;  and  we  have  learned  that  this  audacity  of 
boldly  affirming  any  thing  whatsoever,  under  which  the  jun- 
ior pastors  generally  labor,  and  those  who  are  ignorant  of  the 
small  st(jck  of  knowledge  that  they  possess,  is  an  evil  exceed- 
ingly dangerous  in  the  church  of  Christ. 

1.  Is  it  probable,  that  any  prudent  man  will  affirm  that 
"  something  is  undoubtedly  done  in  great  numbers  of  persons," 
of  which  he  is  not  able,  when  required,  to  produce  a  single 
example  ?  We  confess,  that  we  cannot  bring  an  instance  of 
what  is  here  imputed  to  us.  For,  if  it  were  produced  by  us, 
it  would  become  a  subject  of  controversy  ;  as  has  been  the  fate 
of  the  sentiments  of  Zwinglius  concerning  the  salvation  of 
Socrates,  Aristides,  and  of  others  in  similar  circumstances,  who 
nnist  have  been  instructed  concerning  their  salvation  by  the 
Holy  Ghost  or  by  angels.  For  it  is  scarcely  within  the  bounds 
of  probability,  that  they  bad  seen  the  Sacred  Scriptures  and 
had  been  instructed  out  of  them. 

2.  Besides,  if  this  saying  of  Christ  had  occurred  to  the  recol- 
lection of  our  brethren,  "  Speak,  Paul !  and  hold  not  thy 
peace  :  For  I  have  much  people  in  this  city,"  (Acts  xix,  9, 
10,)  they  would  not  so  readily  have  burdened  us  with  this  ar- 
ticle, who  have  learned  from  this  saying  of  Christ,  that  God 
sends  the  external  preaching  of  his  word  to  nations,  when  it 
is  his  good  pleasure  for  great  numbers  of  them  to  be  con- 
verted. 

3.  The  following  is  a  saying  in  very  common  and  frequent 
use.     "  The  ordinary  means  and  instrument  of  conversation  is 


ATOLOQY   OR   DEFENCE.  331 

the  preaching  of  the  Divine  word  bv  mortal  men,  to  which 
thereRtre  all  persons  are  bound ;  but  the  Holy  Spirit  has  not 
60  bound  himself  to  this  method,  as  to  be  unable  to  operate  in 
an  extraordinary  way,  without  the  intervention  of  human  aid, 
when  it  seemeth  good  to  Himself."  Now  if  our  brethren  had 
reflected,  that  this  very  common  sentence  obtains  our  high 
approval,  they  would  not  have  thought  of  charging  this  article 
upon  us,  at  least  they  would  not  have  accounted  it  erroneous. 
For,  with  regard  to  the  Fikst,  what  is  extraordinary  does  not 
obtain  among  "great  numbers  of  persons  ;"  for  if  it  did,  it 
would  immediately  begin  to  be  ordinary.  With  regard  to 
the  Secoxd,  if  "the  preaching  of  the  word  by  mortal  men," 
be  "the  ordinary  means,"  by  which  it  is  also  intimated  that 
some  means  are  extraordinary,  and  since  the  whole  of  our 
church,  nay,  in  my  opinion,  since  the  whole  Christian  world 
bears  its  testimony  to  this,  then  indeed  it  is  neither  a  heresy 
nor  an  error  to  say,  "  Even  without  this  means  [without  the 
preaching  of  the  word]  God  can  convert  some  persons."  To 
this  might  likewise  be  added  the  word  "undoubtedly."  For 
if  it  be  doubtful  whether  any  one  be  saved  by  any  other 
means,  (that  is,  by  "  means  extraordinary,")  than  by  human 
preaching  ;  then  it  becomes  a  matter  of  doubt,  whether  it  be 
necessary  for  "  the  preaching  of  the  Divine  word  by  mortal 
men,"  to  be  called  "  the  ordinary  means." 

4.  AVhat  peril  or  error  can  there  be  in  any  man  saying,  "God 
convei'ts  great  numbers  of  persons,  (that  is,  vc7'y  ma7iy,)  by 
the  internal  revelation  of  the  Holy  Spirit  or  l>y  the  ministry 
of  angels;"  provided  it  be  at  the  same  time  stated, that  no  one 
is  converted  except  by  this  very  word,  and  by  the  meaning  of 
this  word,  which  God  sends  by  men  to  those  communities  or 
nations  whom  lie  hath  purposed  to  unite  to  himself.  The 
objectors  will  jjerhaps  reply,  "It  is  to  be  feared,  that,  if  a  na- 
tion of  those  who  have  been  outwardly  called  should  believe 
this,  rejecting  external  preaching,  they  would  expect  such  an 
internal  revelation  or  the  address  of  an  angel."  Truly,  this 
would  be  as  unnatural  a  subject  of  fear,  as  that  a  man  would 
be  unwilling  to  taste  of  the  bread  which  was  laid  before  him, 
because  he  understands,  "  Man  shall  not  live  by  bread  alone, 


332  JAMES    ARMmiUS. 

but  by  every  word  that  proceedeth  out  of  the  mouth  of  God." 
But  I  desist ;  lest,  while  instituting  an  examination  into  the 
causes  of  this  fear,  I  should  proceed  much  further,  and  arrive 
at  a  point  to  which  our  brethren  might  be  unwilling  for  me 
on  this  occasion  to  advance.  A  word  is  suScient  for  the 
wise. 


AKTICLE  XIX. 

Before  hisfall^  Adam  had  not  the  power  to  lelieve^  hecause 
there  was  no  necessity  for  faith  ;  God^  therefore^  could  not 
require  faith  from  him  after  the  fall. 

ANSWER. 

Unless  I  was  well  acquainted  with  [genius]  the  disposition 
of  certain  persons,  I  could  have  taken  a  solemn  oath,  that  the 
ascription  of  this  article  to  me,  as  the  words  now  stand,  is  an 
act  which  is  attributed  to  them  through  calumny.  Can  I  be 
of  opinion  that  "  before  his  fall  Adam  had  not  the  power  to 
believe  ;"  and,  forsooth,  on  this  account,  "  because  there  was 
no  necessity  for  faith  ?"  "Who  is  unacquainted  with  that  ex- 
pression of  the  apostle  ?  "  He  who  approaches  to  God  must 
believe  [or  have  believed]  that  He  exists,  and  that  He  is  a 
rewarder  of  those  who  diligently  seek  him."  I  do  not  think, 
that  there  is  a  single  Mahometan  or  Jew  who  dare  make  any 
such  assertion  as  this  article  contains.  The  man  who  will 
affirm  it,  must  be  ignorant  of  the  nature  of  faith  in  its  univer- 
sal acceptation.  But  who  is  able  to  love,  fear,  worship,  honor 
and  obey  God,  without  faith,  that  is  the  principle  and  founda- 
tion of  all  those  acts  which  can  be  performed  to  God  accord- 
ing to  his  will  ? 

This  calumny  against  me  is  audacious  and  foolish.  But  I 
think,  it  was  the  wish  of  its  inventors  to  have  added  the  words, 
"  the  power  to  believe  in  Christ ;"  and  indeed  they  ought  to 
have  made  this  addition.  Yet  perhaps  some  one  is  insane 
enough  to  say,  that  "  all  faith  in  God  is  faith  in  Christ,"  being 


ArOLOQY   OR   DEFENCE.  833 

inclined  to  Biicli  liersiiasion  by  tlie  argument  "  tliat  there  is 
NOW  no  true  iaitli  in  God,  -wliicli  is  nut  luitli  in  Christ."  I 
say  therefore,  I  affirm  and  assert,  I  profess  and  teacli,  "  that, 
before  his  fall,  Adam  had  not  the  power  to  believe  in  Christ, 
because  faith  in  Christ  was  not  then  necessary ;  and  tliat  God 
therefore  could  not  require  this  faith  from  him  after  the  fall :" 
That  is  to  say,  God  could  not  reqnire  it  on  this  acconnt,  "be- 
cause Adam  had  lost  that  power  of  believinoj  by  his  own  fault," 
which  is  the  opinion  of  those  who  charge  me  with  the  doctrine 
of  this  article.  But  God  could  have  required  it,  because  he 
was  prepared,  [after  the  fall]  to  bestow  those  gracious  aids 
which  were  necessary  and  sufficient  for  believing  in  Christ, 
and  therefore  to  bestow  lldth  itself  in  Christ. 

But  since  I  here  confine  myself  to  a  simple  denial,  the  proof 
of  these  three  things  is  incumbent  upon  the  brethren  who  affirm 
them.  (1.)  The  Proposition,  (2.)  The  Keason  added,  and  (3.) 
Tlie  Conclusion  deduced  from  it.  The  Peoposition  is  this  : 
*'  Before  his  fall,  Adam  had  the  power  to  believe  in  Christ." 
The  Peason  is,  "  because  this  faith  was  necessary  for  him." 
The  Conclusion  is,  "  Therefore  God  could  of  right  demand 
this  faith  from  him  after  the  fall." 

1.  A  certain  learned  man  endeavors  to  prove  the  PEorosi- 
TiON,  which  he  thus  enunciates.  "  Before  his  fall,  Adam  had 
an  implanted  power  to  believe  the  Gospel,"  that  is,  "on  the 
hypothesis  of  the  Gospel ;"  or,  as  I  interpret  it,  "  If  the  Gospel 
had  been  announced  to  him.  The  argument  which  this  learned 
man  employs  in  proof  is,  "  Because  Adam  did  not  labor  under 
blindness  of  mind,  hardness  of  heart,  or  perturbation  of  the 
passions;  (which  are  the  internal  causes  of  an  incapacity  to 
believe  ;)  but  he  possessed  a  lucid  mind,  and  [rectci]  an  up- 
right will  and  affections,  and,  if  the  Gospel  of  God  had  been 
announced  to  him,  he  was  able  clearly  to  perceive  and  approve 
its  truth,  and  with  his  heart  to  embrace  its  [bonitatem] 
benefits." 

2.  I  do  not  suppose  any  one  will  disapprove  of  the  Peason 
Jkrhich  they  assign,  and  therefore  I  do  not  require  a  proof  of  it 

from  them  ;   yet  I  wish  the  following  suggestions  to  be  well 
considered,  if  faith  in  Christ  was  not  necessary  for  Adam,  to 


334  JAMES    AEMrNTUS. 

what  purpose  was  the  poiver  of  helieving  in  Christ  conferred 
upon  liiui  ? 

3.  But  the  necessity  of  proving  the  Conclusion  is  incum- 
bent on  our  brethren,  because  they  express  it  themselves  ia 
those  terms,  and  indeed  with  a  reason  added  to  it,  "  Because 
Adam  by  his  own  fault  through  sin  lost  that  power."  Out  of 
respect  to  the  person,  I  will  abstain  from  a  confutation  of  this 
argument ;  not  because  I  account  it  incapable  of  a  satisfactory 
refutation,  which,  I  hope,  will  in  due  time  make  its  appear- 
ance. 

I  will  now  produce  a  few  arguments  in  proof  of  my  opinion. 

First.  With  regard  to  the  I*roposition,  I  prove,  "that, 
before  his  fall,  Adam  did  not  possess  the  power  to  believe  in 
Christ."  (1.)  Because  such  a  belief  would  have  been  futile. 
For  there  was  no  necessit}^,  no  utility  in  believing  in  Christ. 
But  nature  makes  nothing  in  vain  ;  much  less  does  God.  (2.) 
Because,  prior  to  his  sin,  God  could  not  require  of  him  faith 
in  Christ.  For  faith  in  Christ  is  faith  in  Ilim  as  a  Savior 
from  sins ;  he  therefore,  who  will  believe  in  Christ  ought  to 
believe  that  he  is  a  sinner.  But,  before  Adam  had  committed 
any  oiience,  this  would  have  been  a  false  belief.  Therefore, 
in  commanding  Adam  to  believe  in  Christ,  God  would  have 
commanded  him  to  believe  a  falsehood.  That  pou'er,  then, 
was  not  capable  of  being  produced  into  an  act,  and  is  on  the 
same  account  useless.  (3.)  Faith  in  Christ  belongs  to  a  new 
creation,  which  is  effected  by  Christ,  in  his  capacity  of  a  Me- 
diator between  sinners  and  God.  This  is  the  reason  why  He 
is  called  "  the  Second  Adam,"  and  "  the  'New  Man."  It  is 
not,  therefore,  matter  of  wonder,  that  the  capability  of  believ- 
ing in  Clirist  was  not  bestowed  on  man  by  virtue  of  the  first 
creation.  (4.)  Faith  in  Christ  is  prescribed  in  the  Gospel. 
But  the  Law  and  the  Gospel  are  so  far  opposed  to  each  other 
in  the  Scriptures,  that  a  man  cannot  be  saved  by  both  of  them 
at  the  same  time ;  but  if  he  be  saved  by  the  Law,  he  will  not 
require  to  be  saved  by  the  Gospel ;  if  he  must  be  saved  by  the 
Gospel,  then  it  would  not  be  possible  for  him  to  be  saved  by 
the  Law.  God  willed  to  treat  with  Adam,  and  actually  did 
treat  with  him,  in  his  primeval  state,  before  he  had  sinned, 


AJ'OLOGY   OR   DEFENCE.  335 

according  to  [formvlw]  tlio  tenor  of  the  legal  covenant. 
What  cause,  therefore,  can  be  devised,  why  God,  in  addition 
to  tlie  power  of  believing  in  Himself  according  to  the  Law, 
should  likewise  have  bestowed  on  Adam  the  power  of  believ- 
ing the  Gospel  and  in  Christ  ?  If  our  brethren  say,  "  that  this 
power  was  one  and  the  same,"  I  will  grant  it,  when  the  word 
"power"  is  taken  in  its  most  general  notion,  and  according  to 
its  most  remote  ap[)lication — that  of  the  power  of  understand- 
ing and  volition,  and  also  the  knowledge  of  common  things 
and  of  all  notions  impressed  on  the  mind.  But  I  shall  deny 
the  correctness  of  their  observation,  if  the  word  "  power"  is 
received  as  signifying  any  other  thing  than- what  is  here  speci- 
fied. For  that  wisdom  of  God  which  is  revealed  in  the  Gospel 
excels,  by  many  degrees,  the  wisdom  which  was  manifested 
by  the  creation  of  the  world  and  in  the  law. 

Secondly.  With  regard  to  the  reasoji,  "  Because  there  was 
no  necessity  for  Adam  in  his  primitive  condition  to  believe  in 
Christ."  No  one  will  refute  tiiis  argument,  unless  by  assert- 
ing, that  God  infused  a  power  into  man,  which  was  of  no  ser- 
vice, and  which  could  be  of  none  whatever,  except  when  man 
is  reduced  to  that  state  into  which  God  himself  forbids  him  to 
fall,  and  into  which  he  cannot  fall  but  through  [prevarica- 
tioiiem']  the  transgression  of  the  Divine  command.  But  I 
must  here  be  understood  as  always  speaking  about  a  power  to 
believe  the  Gospel  and  in  Christ,  as  distinct  from  a  power  of 
believing  in  God  according  to  the  legal  prescript. 

Thirdly.  With  regard  to  what  belono-s  to  the  Conclusion 
which  is  to  be  deduced  from  the  preceding,  I  will  burden  it 
only  with  one  absm'dity.  If  matters  be  as  they  have  stated 
them,  "  that  man  in  his  primeval  state  possessed  a  power  to 
believe  in  Christ,"  when  no  necessity  existed  for  the  exercise 
of  such  faith  in  Christ ;  and  if  this  power  was  withdrawn  from 
him  after  the  fall,  when  it  began  to  be  really  necessary  for 
him  ;  such  a  dispensation  of  God  has  been  very  marvellous, 
and  comj)letely  opposed  to  the  Divine  wisdom  and  goodness, 
«lfthe  province  of  which  consists  in  making  provision  about 
things  necessary  for  those  who  live  under  the  government  and 
care  of  these  attributes. 


336  JAMES   AEMINItrS. 

I  desist  from  adding  any  more ;  because  the  absurdity  of 
this  dogma  will  not  easily  obtain  credit  with  such  persons  as 
have  learned  to  form  a  judgment  from  the  Scriptures,  and 
not  from  prejudices  previously  imbibed.  I  will  only  subjoin, 
that  this  dogma  never  obtained  in  the  church  of  Christ, 
ii6r  has  it  ever  been  accounted  an  article  relatine;  to  faith. 


AETICLE  XX. 

It  cannot  possibly  l)e  proved  from  the  Sacred  Writings^  that 
the  angels  are  now  confirmed  in  their  estate. 

ANSWER. 

This  article  also  has  been  besprinkled  with  calumny ;  though 
I  am  of  opinion,  that  it  was  done  in  ignorance  by  him  from 
whose  narration  it  is  attributed  to  me.  For  I  did  not  deny 
that  this  fact  was  incapable  of  proof  from  the  Scriptures  ;  but 
I  enquired  of  him,  "  if  it  be  denied,  with  what  arguments 
from  Scripture  will  you  prove  it  ?"  I  am  not  so  rash  as  to 
say,  that  no  proof  can  be  given  from  Scripture  for  a  matter, 
whose  contrary  I  am  not  able  satisfactorily  to  establish  by 
Scripture,  at  least  if  such  proof  has  not  produced  certainty  in 
my  own  mind.  For  I  ought  to  believe,  that  there  are  other 
persons  who  can  prove  this,  though  I  am  myself  incapable ; 
as  those  persons,  in  like  manner,  with  whom  I  occasionally 
enter  into  conversation,  ought  to  believe  thus  concerning 
themselves,  because  I  cannot  instantly  deny  that  they  are  un- 
able to  do  what,  I  am  sure,  they  will  experience  much  diffi- 
culty in  performing.  For  they  must  themselves  be  aware, 
that  from  their  frequent  conversations,  and  from  the  senuons 
which  they  address  to  the  people,  some  judgment  may  be 
formed  of  their  own  progress  in  the  knowledge  of  the  truth 
and  in  understanding  the  Scriptures.  I  wish  them,  therefore, 
to  undertake  the  labor  of  proving  that,  about  which  they  will 
not  allow  me  to  hesitate,. 


APOLOGY   OK   DEFENCE.  337 

I  know  \Tliat  has  been  written  Ly  St.  Angustiiie,  and  others 
of  the  Fathei-s,  about  the  estate  of  the  angels,  about  tlieir  bless- 
edness, their  confirmation  in  good,  and  the  certainty  by  which 
they  know  that  they  "will  never  fall  from  this  condition.  I 
also  know,  that  tlic  schoolmen  incline  towards  this  opinipn. 
But  when  I  examine  the  arguments  which  they  advance  in  its 
support,  they  do  not  appear  to  me  to  possess  such  strength  as 
may  justly  entitle  it  to  bo  prescribed  for  belief  to  other  per- 
sons as  an  approved  article  of  faith. 

The  passage  generally  quoted  from  St.  Matthew,  (xxii,  30,) 
"  But  they  are  as  angels  of  God  in  heaven,"  treats  only  on 
the  similitude  [between  young  children  and  angels]  in  neither 
marrying  nor  being  given  in  marriage  ;  he  does  not  say,  that 
the  angels  of  God  are  now  happy  in  heaven. 

That  in  Matthew  xviii,  10,  "  In  heaven  their  angels  do 
always  behold  the  face  of  my  Father  who  is  in  heaven,"  does 
not  speak  of  the  heatific  vision^  but  of  that  vision  with  which 
those  who  stand  around  the  throne  of  God  wait  fur  his  com- 
mands. This  is  ai)parent  from  the  design  of  Christ,  who 
wished  thus  to  persuade  them  "  not  to  offend  one  of  these  little 
ones  ;"  their  beholding  God,  helps  to  confirm  this  persuasion, 
not  the  beatific  sight,  but  such  a  sight  of  God  as  is  suited  for 
the  reception  of  the  [Divine]  commands  to  keep  these  little 
ones. 

"  But  ye  are  come  to  the  heavenly  Jerusalem,  and  to  an 
innumerable  company  of  angels."  (Heb.  xii,  22.)  Tliis  does 
not  necessarily  prove,  that  angels  are  now  blessed  and  con- 
firmed in  good;  because,  even  now,  those  who  are  neither 
beatified  nor  confirmed  in  good  do  themselves  belong  to  that 
celestial  city,  that  is,  those  who  are  said  to  have  "  come  to  this 
heavenly  city,"  who  still  "walk  by  faith,"  and  "see  through 
a  glass  darkly."     (1  Cor.  xiii,  12.) 

"  Then  the  angels  will  be  in  a  more  unhappy  condition  than 
the  souls  of  pious  men,  who  are  now  enjoying  blessedness  with 
Christ  and  in  his  presence."  This  reason  which  they  adduce 
is  not  conclusive.  For  "  the  angels  are  ministering  spirits, 
sent  fjrth  to  minister  for  them  who  shall  1)0  heirs  of  eternal 
salvation."  This  service  of  theirs  will  endure  to  the  end  of 
22  VOL.  I. 


38  JAMES   AEMINroS. 

the  world.  In  the  mean  time,  "  those  who  have  died  in  the 
Lord,  rest  from  their  labors."     (Rev.  xiv,  13.) 

ISTeither  is  that  a  stronger  argument,  which  says,  "  It  is  pos- 
sible for  the  angels  to  fall,  if  they  are  not  confirmed  in  good  j 
and  therefore  they  must  always  of  necessity  be  tormented  by 
a  fear  of  their  fall,  which  may  happen  ;  and  by  a  fear  which 
is  the  greater,  on  account  of  the  clearer  knowledge  that  they 
have  of  the  evil  into  which  the  apostate  angels  are  fallen."  For 
it  is  possible  for  the  angels  to  be  assured  of  their  stability, 
that  is,  that  they  shall  never  fall  away,  although  they  be  neither 
blessed,  nor  so  far  confirmed  in  that  which  is  good  as  not  to 
be  capable  of  falling.  They  may  be  assured,  either  with  such 
a  certainty  as  excludes  all  anxious  "  fear  that  hath  torment," 
but  is  consistent  with  that  "  fear  and  trembling,"  with  which 
we  are  commanded  to  "  work  out  our  salvation,"  who  are  said 
to  have  "  the  full  assurance  of  faith"  concerning  our  salvation. 

But  what  necessity  is  there  to  enter  into  this  disputation , 
which  cannot  without  great  difiaculty  be  decided  from  the 
Scriptm'es ;  and  which,  when  it  is  decided,  will  be  of  small 
service  to  us  i  Let  us  rather  devote  our  attention  to  this 
study.  Doing  now  the  will  of  God  as  the  angels  do  in  heaven, 
let  us  endeavor  to  be  enabled  hereafter  to  become  partakers 
with  them  of  eternal  blessedness.  This  is  especially  our  duty, 
since  the  things  which  have  been  written  for  us  respecting  the 
state  of  angels,  and  which  are  commanded  to  be  received  by 
faith,  are  exceedingly  few  in  number. 


This,  therefore,  is  my  reply  to  the  former  twenty  of  these 
articles,  which  have  been  ascribed  partly  to  me  alone,  and 
partly  also  to  Borrius.  There  is  not  one  of  them  whose  con- 
trary has  been  believed  by  the  Church  Universal  and  held  as 
an  article  of  faith.  Some  of  them,  however,  are  so  artfully 
constructed,  that  those  which  are  their  opposites  savor  of  nov- 
elty and  send  forth  an  odor  of  falsehood.  Beside  the  fact,  that 
the  greatest  part  of  them  are  attributed  to  us  through  calumny. 
I  now  proceed  to  the  consideration  of  the  eleven  which  follow, 


ArOLOGT   OK   DEFENCE.  339 

that  I  may  see  whether  the  fabricators  liavc  acted  in  a  more 
hajipy  and  judicious  manner,  either  in  imputing  them  to  me, 
or  in  reckoning  them  as  eiTors  or  heresies.  May  God  direct 
my  mind  and  my  hand,  that  I  may  with  a  good  conscience 
declare  those  things  which  are  in  unison  witli  the  truth,  and 
which  may  conduce  to  the  peace  and  tranquillity  of  our 
brethren. 


AETICLE  XXI.    (I.) 

It  is  a  new,  heretical  and  Sabellian  mode  of  speaking,  nay, 
it  is  hlasjyhemous,  to  say  "  tJmt  the  Son  of  God  is  auro^so?,  {very 
God,y^  for  the  Father  alone  is  veiy  God,  hut  not  the  Son  of 
the  Holy  Spirit. 

ANSWER. 

Most  of  those  pereons  who  are  acquainted  with  me  at  all, 
know  with  what  deep  fear,  and  with  what  conscientious  solic- 
itude, I  treat  that  sublime  doctrine  of  a  Trinity  of  Persons. 
The  whole  manner  of  my  teaching  demonstrates,  that  when  I 
am  explaining  this  article  I  take  no  delight  either  in  inventing 
new  phrases,  that  are  unknown  to  Scripture  and  to  orthodox 
antiquity,  or  in  employing  such  as  have  been  fabricated  by 
others.  All  my  auditors  too  will  testify,  how  willingly  I  bear 
with  those  who  adopt  a  different  mode  of  S23eaking  from  my 
own,  provided  they  intend  to  convey  a  sound  meaning.  These 
things  I  premise,  lest  any  one  should  suppose,  that  I  had 
sought  to  stir  up  a  controversy  about  this  word,  with  other 
persons  who  had  employed  it. 

But  when,  in  the  coui-se  of  a  particular  disputation,  a  cer- 
tain young  man  with  much  pertinacity  and  assurance  defend- 
ed not  only  the  word  itself,  but  likewise  that  meaning  which 
I  believe  and  know  to  be  contrary  to  all  antiquity,  as  well  as 
to  the  truth  of  the  Scriptures,  and  was  not  backward  in  ex- 
pressing his  serious  disapproval  of  the  more  orthodox  opinions ; 


340  JAMES    AELUNroS. 

I  was  compelled  to  explain  what  were  my  sentiments  about 
the  word  and  its  meaning. 

I  said  that  the  word  is  not  contained  in  the  Scriptures  ;  yet, 
because  it  had  been  used  by  the  orthodox,  both  by  Epiphanius, 
(Ileres.  69,)  and  by  some  divines  in  our  days,  I  do  not  reject 
it,  provided  it  be  correctly  received. 

But  it  may  be  received  in  a  two  fold  signification^ according 
to  the  etymon  of  the  word  ;  and  may  mean,  either  one  loho  is 
truly  and  in  himself  God^  or  one  who  is  God  from  himself. 
In  the  former  signification,  I  said,  the  word  might  be  tolera- 
ted ;  but  in  the  latter,  it  was  in  opposition  to  the  Scrij^tures 
and  to  orthodox  antiquity. 

"When  the  ©iDponent  still  urged,  that  he  received  the  word 
in  this  last  sense,  and  that  Christ  was  indeed  auro^so^,  that  is, 
God  from  himself^  who  has  in  reality  an  essence  in  coinmon 
with  the  Father,  but  not  communicated  by  the  Father ;  and 
when  he  asserted  this  with  the  greater  boldness,  because  he 
knew  that  in  this  opinion  he  had  Trelactrius  of  pious  memory 
agreeing  with  him,  from  whose  instructions  he  apj)eared  to 
have  derived  his  ideas  on  the  subject;  I  said  that  this  ojiinion 
was  a  novel  one,  which  was  never  heard  of  by  the  ancients, 
and  unknown  both  to  the  Greek  and  Latin  Fathers  ;  and  that, 
when  rigidly  examined,  it  would  be  found  to  be  heretical,  and 
nearly  allied  to  the  opinion  of  Sabellius,  which  was,  that  the 
Father  and  the  Son  are  not  distinct  j^Gvsons^  hut  one  person 
called  hy  different  na?nes.  I  added,  that,  from  this  opinion, 
the  entirely  opposite  heresy  might  likewise  be  deduced,  which 
is,  that  the  )So)i  and  the  Father  are  two  diffe?'e7it persons,  and 
two  collateral  gods  /  this  is  blasphemous. 

I  proved  my  remarks  by  the  following  brief  arguments : 
FiEST.  It  is  the  property  of  the  person  of  the  Father,  to  have 
his  being  from  himself  or,  which  is  a  better  phrase,  to  have 
his  heing  from  no  one.  But  the  Son  is  now  said  to  have  his 
being  from  himself,  or  rather,  from  no  one  :  therefore,  the  Son 
is  the  Father ;  which  is  Sabellianism.  Secondly.  If  the  Son 
have  an  essence  in  common  with  the  Father,  but  not  commu- 
nicated by  the  Father,  he  is  collateral  with  the  Father,  and, 


Al'OLOGT   OR   DEFENCE.  341 

therefore,  they  are  two  gods.  Whereas,  all  antiquity  defended 
the  unity  of  the  Divine  essence  in  three  distinct  jyersons,  and 
placed  a  salvo  on  it  by  this  single  explanation,  "  that  the  Son 
has  the  same  essence  directly,  which  is  communicated  to  him 
by  the  Father ;  but  that  the  Holy  Spirit  has  the  very  same 
essence  from  the  Father  and  the  Son." 

This  is  the  explanation  which  I  adduced  at  that  time,  and 
in  the  maintenance  of  which  I  still  persist :  and  I  affirm,  that 
in  this  opinion  I  have  the  Scriptures  agreeing  with  me,  as  well 
as  the  whole  of  antiquity,  both  of  the  Greek  and  the  Latin 
churches.  It  is  therefore  most  wonderful,  that  our  brethren 
have  dared  to  charge  this  upon  me  as  an  erroneous  sen- 
timent. Yet,  in  doing  this,  they  do  not  act  with  sincerity, 
since  they  do  not  explain  the  word  auro^soc:,  by  removing  its 
amljiguity  ;  which  they  undoubtedly  ought  to  have  done,  lest 
any  person  should  suppose  that  I  denied  the  Son  to  be  Kurol-og 
in  every  sense,  and  therefore  that  he  is  not  very  and  true  God. 
This  they  ought  the  more  particularly  to  have  done,  because 
they  know  that  I  have  always  made  a  distinction  between  these 
significations,  and  have  admitted  one  of  them,  but  rejected  the 
other. 

Since  the  matter  really  stands  thus,  I  might  simply  accuse 
this  article  of  making  a  false  charge ;  because  in  a  certain 
sense  I  confess  the  son  to  be  avTod^og^  also  the  Holy  Spirit,  and 
not  the  Father  alone.  But,  for  the  sake  of  justifying  this 
phrase  and  opinion,  the  framers  of  it  declare,  "  When  it  is  said, 
the  Son  is  God  from  himself  then  the  j^hrase  must  be  received 
in  this  sense,  tJie  essence  v)hich,  the  Son  has,  is  from  himself 
that  is,  from  no  one.  For  the  Son  is  to  be  considered  as  he  is 
God,  and  as  he  is  the  Son.  As  God,  he  has  his  being  from 
himself.  As  the  Son,  he  has  it  from  the  Father.  Or  two 
things  arc  to  be  subjects  of  consideration  in  the  Son,  his  es- 
sence and  his  relation.  According  to  his  essence,  the  Son  is 
from  no  one  or  from  himself.  According  to  his  relation,  he 
is  from  the  Father." 

But  I  answer,  first.  Tliis  mode  of  explanation  cannot,  ex- 
cept by  an  impropriety  of  speech,  excuse  him  who  says,  "  the 


342  JAMES  ABMINTUS. 

Son  has  indeed  an  essence  in  common  with  the  Father,  but 
not  communicated." 

Secondly.  "The  essence,  which  the  Son  has,  is  from  no 
one,"  is  not  tantamount  to  the  phrase,  "  the  Son,  who  has  an 
essence,  is  from  no  one."  For,  "  Son"  is  the  name  of  a  person 
that  has  relation  to  a  Father,  and  therefore  without  that  rela- 
tion it  cannot  become  a  subject  either  of  definition  or  of  con- 
sideration. But  "  Essence"  is  something  absolute  :  and  these 
two  are  so  circumstanced  between  themselves,  that  "  essence" 
does  not  enter  into  the  definition  of  "  Son,"  except  indirectly, 
thus,  "  he  is  the  Son,  who  has  the  Divine  essence  communi- 
cated to  him  by  the  Father ;"  which  amounts  to  this,  "  he  is 
the  Son,  who  is  begotten  of  the  Father."  For,  to  hcget^  is  to 
cormnuniGate  his  essence. 

Thirdly.  These  two  respects  in  which  He  is  God  and  in 
which  He  is  the  Son,  have  not  the  same  affection  or  relation 
between  each  other,  as  these  two  have,  "to  exist  from  himself 
or  from  no  one,"  and  "to  exist  from  the  Father,"  or  "to have 
his  essence  from  himself,"  or  "from  no  one,"  and  "to  have  it 
from  the  Father :"  which  I  demonstrate  thus  by  two  most  ev- 
ident arguments.  (1.)  "God"  and  "  the  Son"  are  consentane- 
ous and  subordinate :  for  the  Son  is  God.  But  "  to  derive  his 
being  from  no  one"  and  "  to  derive  it  from  another,"  "  to  have  his 
Essence  from  no  one,"  and  "  to  have  it  from  another,"  are  op- 
posites,  and  cannot  be  spoken  about  the  same  person.  (2.) 
Li  the  comparison  which  they  institute,  those  things  which 
ought  to  be  collated  together  are  not  properly  compared,  nor 
are  they  opposed  to  each  of  their  parallels  and  classes  or  afiin- 
ities.  For  a  double  ternary  must  here  come  under  considera- 
tion, which  is  this : 

He  is  God  : —      He  is  the  Father  : —      He  is  the  Son  : — 

He  has  the  J)ivi7ie  essence  :         JTe  has  it  from  no  one  :  He  has  it  from  the  Father : 

These  are  afiinities  and  parallels.  (1.)  "  He  is  God,"  and 
has  the  Divine  essence."  (2.)  "  He  is  the  Father,"  and  "has 
the  Divine  essence  from  no  one."  (3.)  "He is  the  Son,"  and 
"has  the  Divine  essence  from  the  Father." 


APOLOGY   OR   DEFENCE.  348 

But,  Ijy  the  comparison  which  our  objectors  institute  in  their 
exphination,  these  things  will  be  laid  down  as  parallels.  "lie 
is  God,"  and  "  has  his  essence  from  no  one."  If  tliis  comparison 
be  correctly  formed,  then  either  the  Father  alone  is  God,  or 
there  are  three  collateral  Gods.  But  far  be  it  from  me  to 
charge  with  such  a  sentiment  as  this  those  who  say,  "  the  Son 
is  auro^50ir,  that  is,  God  from  himself."  For  I  know  that  they 
occassionally  explain  themselves  in  a  modified  manner.  But 
tlieir  explanation  does  not  agree  with  the  phrasology  which 
they  employ.  For  this  reason  Beza  excuses  Calvin,  and  openly 
confesses  "  that  he  had  not  with  sufficient  strictness  observed 
the  diflerence  between  these  particles  a  se  and  per  seP 

I  have  stated  only  what  follow  as  consequences  from  these 
phrases,  and  from  the  opinion  which  agrees  w^ith  them  ;  and 
I  have  therefore  said,  that  people  must  refrain  from  the  use  of 
such  phraseology.  I  abstain  from  proofs,  multitudes  of  which 
I  could  bring  from  the  Scriptures  and  the  Fathers  ;  and  if  ne- 
cessity require,  I  will  immediately  produce  them  :  for  I  have 
had  them  many  years  in  readiness. 

God  is  from  eteniit]j^  having  the  Divine  Essence. 

The  Father  is  from  no  one^  having  the  Divine  Essence 
from  no  one,  which  others  say  is  "  from  himself." 

The  Son  is  from  the  Father^  having  the  Divine  Essence 
from  the  Father. 

This  is  a  true  parallelism,  and  one  which,  if  in  any  manner 
it  be  inverted  or  transposed,  will  be  converted  into  a  heresy. 
So  that  I  wonder  much,  how  our  brethren  coidd  consider  it 
proper  to  make  any  mention  of  this  matter;  Irom  which  they 
would  with  far  more  correctness  and  prudence  have  abstained, 
if,  while  meditating  upon  it,  they  had  weighed  it  in  equal 
balances. 


34:4  JAMES   AHMINIUS. 

AETICLE  XXII.    (11.) 

It  is  the  summit  of  hlasphemy  to  say^  that  God  is  freely  good. 

ANSWER. 

In  this  article  likewise,  our  brethren  disclose  their  own  dis- 
graceful proceedings,  which  I  would  gladly  allow  to  remain 
buried  in  oblivion.  But,  because  they  recall  this  affair  to  my 
recollection,  I  will  now  relate  how  it  occurred. 

In  a  disputation,  it  was  asked,  "can  necessity  and  liberty 
be  so  far  reconciled  to  each  other,  that  a  person  may  be  said 
necessarily  or  freely  to  produce  one  and  the  same  effect  ?" 
These  words  being  used  properly  according  to  their  respective 
strict  definitions,  which  are  here  subjoined.  "  An  agent  acts 
necessarily^  who,  when  alL  the  requisites  for  action  are  laid 
down,  cannot  do  otherwise  than  act,  or  cannot  suspend  his 
acting.  An  agent  acts  freely.,  who,  when  all  the  requisites 
for  action  are  laid  down,  can  refrain  from  beginning  to  act,  or 
can  suspend  his  acting."  I  declared,  "  that  the  two  terms 
could  not  meet  in  one  subject."  Other  persons  said,  "  that 
they  could,"  evidently  for  the  purpose  of  confirming  the  dog- 
ma which  asserts,  "  Adam  sinned  freely  indeed,  and  yet  ne- 
cessarily. Fkeei.y,  with  respect  to  himself  and  according  to 
his  nature :   necessarily,  with  respect  to  the  decree  of  God." 

Of  this  their  explanation  I  did  not  admit,  but  said  necessari- 
ly and  freely  differ  not  in  respects,  but  in  their  entire  essen- 
ces, as  do  necessity  and  contingency.,  or  what  is  necessary  and 
what  is  contingent.,  which,  because  they  divide  the  whole  am- 
plitude of  being,  cannot  possibly  coincide  together,  more  than 
can  finite  and  infinite.  But  Liberty  appertains  to  Contin- 
gency. 

To  disprove  this  my  opinion,  they  brought  forward  an  in- 
stance, or  example,  in  which  Necessity  and  Liberty  met  to- 
gether ;  and  that  was  God,  who  is  both  necessarily  and  freely 
good.  This  assertion  of  theirs  displeased  me  so  exceedingly, 
as  to  cause  me  to  say,  that  it  was  Qiot  far  removed  from  bias- 


ATOLOGY   OR   DEFENCE.  345 

pJicmy.  At  tills  time,  I  entertain  a  similar  opinion  about  it ; 
and  in  a  few  words  I  thus  prove  its  falsity^  ahurdify^and  the 
Maspliemy  [contained]  hi  the  falsity. 

(1.)  Its  falsity.  He  who  by  natural  necessity.,  and  accord- 
ing to  his  very  essence  and  the  whole  of  his  nature,  is  good, 
nay,  who  is  Goodness  itself,  the  Supreme  Good,  the  First  Good 
from  whom  all  good  proceeds,  tlirough  whom  every  good 
comes,  in  whom  every  good  exists,  and  by  a  participation  of 
whom  what  things  soever  have  any  portion  of  good  in  them 
arc  good,  and  more  or  less  good  as  they  are  nearer  or  more  re- 
mote from  it.  He  is  not  freely  good.  For  it  is  a  contradic- 
tion in  an  adjunct,  or  an  opposition  in  an  apposition.  But 
God  is  good  by  natural  necessity,  according  to  his  entire  na- 
ture and  essence,  and  is  Goodness  itself,  the  supreme  and  pri- 
mary Good,  from  whom,  through  w^hom,  and  in  whom  is  all 
good,  <Src.     Therefore,  God  is  not  freely  good. 

(2.)  Its  ahsurdity.  Liberty  is  an^aifection  of  the  Divine 
"Will ;  not  of  the  Divine  Essence,  Understanding,  or  Power  ; 
and  therefore  it  is  not  an  affection  of  the  Divine  IsTature,  con- 
sidered in  its  totality.  It  is  indeed  an  effect  of  the  will,  ac- 
cording to  which  it  is  borne  towards  an  object  that  is  neitlier 
primary  nor  adequate,  and  that  is  different  from  God  himself; 
and  this  effect  of  the  will,  therefore,  is  posterior  in  order  to 
that  affection  of  the  will  according  to  which  God  is  borne  tow- 
ards a  proper,  primary  and  adequate  object,  which  is  himself* 
But  Goodness  is  an  affection  of  the  whole  of  the  Divine  Na- 
ture, Essence,  Life,  Understanding,  Will,  Power,  &c.  There- 
fore, God  is  not  freely  good ;  that  is,  he  is  not  good  by  the 
mode  of  liberty,  but  by  that  of  natural  necessity.  I  add,  that 
it  cannot  be  affirmed  of  anything  in  the  nature  of  things,  that 
it  is  freely,  or  that  it  is  this  or  that  freely,  not  even  then  when 
man  was  made  what  he  is,  by  actions  proceeding  from  free 
will:  as  no  man  is  said  to  be  "  freely  learned,"  although  he 
has  obtained  erudition  for  himself  by  study  which  proceeded 
from  free  will. 

(.3.)  I  prove  that  Uasjjhemy  As  contained  in  this  assertion  : 
because,  if  Gud  be  freely  good,  (that  is,  not  by  nature  and  nat- 
ural necessity,)  he  can  be  or  can  be  made  not  good.    As  what- 


346  JAMES   AHMtNrUS. 

ever  any  one  wills  freely,  he  lias  it  in  liis  power  Qiot  to  will  / 
and  whatever  any  one  does  freely,  he  can  refrain  from  doing. 
Consider  the  dispute  between  the  ancient  Fathers  and  Euuo- 
mins  and  his  followers,  who  endeavored  to  prove  that  the  Son 
was  not  eternally  begotten  of  the  Father,  because  the  Father 
had  neither  willingly  nor  unwillingly  begotten  the  Son.  But 
the  answer  given  to  them  by  Cyril,  Basil,  and  others,  was 
this  :  "  The  Father  was  neither  willing  nor  unwilling ;  that  is, 
He  begat  the  Son  not  by  will,  but  by  nature.  The  act  of  gen- 
eration is  not  from  the  Divine  Will,  but  from  the  Divine  Na- 
ture." If  they  say,  "  God  may  also  be  said  to  be  freely  good^ 
because  He  is  not  good  hy  co-action  or  force  ;"  I  reply,  not 
only  is  co-action  repugnant  to  liberty,  but  nature  is  likewise  ; 
and  each  of  them,  nature  and  co-action,  constitutes  an  entire, 
total  and  sufficient  cause  for  the  exclusion  of  liberty.  Nor 
does  it  follow,  "  co-action  does  not  exclude  liberty  from  this 
thing  ;  therefore,  it  \%fr^ly  that  which  it  actually  is.  A  stone 
does  not  fall  downwards  by  co-action ;  it,  therefore,  falls  by 
liberty.  Man  wills  not  his  own  salvation  hy  force^  therefore, 
he  wills  it  freely.''^  Such  objections  as  these  are  unworthy  to 
be  jDroduced  by  men  ;  and  in  the  refutation  of  them  shall  I 
expend  my  time  and  leisure  ?  Thus,  therefore,  the  Christian 
Fathers  justly  attached  blasphemy  to  those  who  said,  "the 
Father  begat  the  Son  loillingly^  or  by  his  own  will ;"  because' 
from  this  it  would  follow,  that  the  Son  had  S^prinmjpiuiri\  an 
origin  similar  to  that  of  the  creatures.  But  w4th  how  much 
greater  equity  does  blasphemy  fasten  itself  upon  those  who 
declare,  "  that  God  is  freely  good !"  For  if  he  \)Q  freely  good, 
He  likewise  freely  knows  and  loves  himself,  and  besides  does 
all  things  freely^  even  when  He  begets  the  Son  and  breathes 
forth  the  Holy  Sj^irit. 


APOLOGY   OK   DEFENCE.  347 


ARTICLE  XXm.    (III.) 

It  frequently  liapiiens  that  a  creature  wJio  is  not  entirely/ 
hardened  in  evil,  is  unioiUing  to  perforin  an  action  hecauseit 
is  joined  loith  sin  /  unless  when  certain  arguments  and  oc- 
GOMons  are  presented  to  him,  which  act  as  incitements  to  its 
commission.  \_Administratio.^  The  management  of  this 
presentation,  also,  is  in  the  hand  of  the  prrovidence  of  God, 
who  presents  these  incitements,  that  he  may  accomplish  his 
own  work  by  the  act  of  the  creature. 

ANSWEK. 

Unless  certain  persons  were  under  the  excitement  of  a  licen- 
tious appetite  for  cai-ping  at  those  things  which  proceed  from 
me,  they  would  undoubtedly  never  ^ve  persuaded  themselves 
to  create  any  trouble  about  this  matter.  Yet,  I  would  pardon 
them  this  act  of  officiousness,  as  the  rigid  and  severe  examin- 
ers of  truth,  provided  they  would  sincerely  and  without  cal- 
umny relate  those  things  which  I  have  actually  sj^oken  or 
written ;  that  is,  that  they  would  not  corrupt  or  falsify  my 
sayings,  either  by  adding  to  or  diminishing  from  them,  by 
changing  them  or  giving  them  a  perverted  interpretation.  But 
some  men  seem  to  have  been  so  long  accustomed  to  slander, 
that,  even  when  they  can  be  ojjenly  convicted  of  it,  still  they 
are  not  afraid  of  hurling  it  against  an  innocent  person.  Of 
this  fact,  they  afford  a  luminous  example  in  the  present  arti- 
cle. For  those  things  which  I  advanced  in  the  Theses  On  the 
Efficacy  and  Righteousness  of  the  Providence  of  God  con- 
cemin/f  evil,  and  which  were  disputed  in  the  month  of  May, 
1605,  are  here  cpioted,  but  in  a  mutilated  manner,  and  with 
the  omission  of  those  things  which  ai'e  capable  of  powerfully 
vindicating  tlie  whole  from  the  attacks  of  slander.  The  fol- 
lowing are  the  words  which  I  employed  in  the  fifteenth  thesis 
of  that  disputation. 

"Ihit  since  an  act,  though  it  be  permitted  to  [j.mtentia']  the 
ability  and  the  will  of  the  creature,  may  yet  be  taken  away 


348  JAMES    AEMCnUS. 

[^potestaW]  from  his  actual  power  or  legislation ;  and  since, 
therefore,  it  will  very  frequently  happen,  that  a  creature,  who 
is  not  entirely  hardened  in  evil,  is  unwilling  to  perform  an  act 
because  it  is  connected  with  sin,  unless  when  some  arguments 
and  occasions  are  presented  to  him,  which  resemble  incite- 
ments to  its  commission.  \Ad'ministratid\  The  management 
of  this  presenting  (of  arguments  and  occasions)  is  also  in  the 
hand  of  the  Providence  of  God,  who  presents  these  incite- 
ments, both  that  He  [exploret]  may  fully  try  whether  the  crea- 
ture be  willing  to  refrain  from  sinning,  even  when  urged  on, 
or  provoked,  by  incitements  ;  because  the  praise  of  abstaining 
from  sin  is  very  slight,  in  the  absence  of  such  provocatives  ; 
and  that,  if  the  creature  wills  to  yield  to  these  incitements, 
God  may  effect  his  own  work  by  the  act  of  the  creature." 

These  are  my  words  from  which  the  brethren  have  extract- 
ed what  seemed  suitable  for  establishing  the  slander,  but  have 
omitted  and  quite  taken  away  those  things  which,  in  the  most 
manifest  manner,  betray  and  confute  the  calumny.  For  I 
laid  down  two  ends  of  that  administration  by  which  God 
\dis2)ensat]  manages  the  arguments,  occasions,  incitements, 
and  irritatives  to  commit  that  act  which  is  joined  with  sin. 
And  these  two  ends  were  neither  collateral,  that  is,  not  equally 
intended  ;  nor  were  they  connected  together  by  a  close  con- 
junction. The  FIRST  of  them,  which  is  the  exploration  or 
trial  of  Ms  creature^  God  primarily,  properly,  and  of  himself 
intends.  But  the  latter,  which  is,  that  God  may  effect  his 
own  ivork  hy  the  act  of  the  creature^  is  not  intended  by  God, 
except  after  he  has  foreseen  that  his  creature  will  not  resist 
these  incitements,  but  will  yield  to  them,  and  that  of  his  own 
free  Avill,  in  opposition  to  the  command  of  God,  which  it  was 
his  duty  and  within  his  power  to  follow,  after  having  rejected 
and  refused  those  allurements  and  incitements  of  arguments 
and  occasions.  But  this  article  of  theirs  propounds  my  words 
in  such  a  way,  as  if  I  had  made  God  to  intend  this  last  end 
only  and  of  itself,  omitting  entirely  the  first ;  and  thus  omit- 
ting the  previous  condition  under  which  God  intends  this  sec- 
ond end  through  the  act  of  his  creature,  that  is,  when  it  is  the 
loill  of  tJie  creature  to  yield  to  these  incitements. 


APOLOGY   OR   DEFENCE.  349 

This  calumny,  tlicrefore,  is  two-fold,  and  evidently  invented 
for  the  i)urpose  of  drawing  a  conclusion  from  these,  my  words 
— that  I  have  in  them  represented  Ood  as  the  author  of  sin. 
A  certain  person,  having  lately  quoted  my  exi)ressions  in  a 
public  discourse,  was  not  afraid  of  drawing  from  them  this 
conclusion.  But  this  was  purely  through  calumny,  as  I  will 
now  prove  with  the  utmost  brevity. 

The  reason  by  which  it  can  be  concluded,  from  the  Avords 
that  have  been  quoted  in  this  article  from  my  Theses,  "  that 
God  is  the  author  of  the  sin  which  is  committed  by  the  crea- 
ture," when  God  incites  him  by  arguments  and  occasions,  is, 
universally,  three-fold  : 

The  FIRST  is,  that  God  absolutely  intends  to  effect  his  own 
work  by  the  act  of  the  creature,  which  act  cannot  be  perform- 
ed by  the  creature  without  sin.  This  is  resolvable  into  two 
absolute  intentions  of  God,  of  which  ih^firat  is  that  by  which 
he  absolutely  intends  to  effect  this,  his  work  ;  and  the  second, 
that  by  which  he  absolutely  intends  to  eliect  this  work  in  no 
other  way,  than  by  such  an  act  of  a  creature  as  cannot  be  done 
by  that  creature  without  sin. 

The  SECOND  REASON  is,  that  the  creature  being  invited  by 
the  presenting  of  these  allurements  and  provocatives  to  com- 
mit that  act,  cannot  do  otherwise  than  commit  it ;  that  is, 
such  an  excitation  being  laid  down,  the  creature  cannot  sus- 
pend that  act  by  which  God  intends  to  efiect  his  work,  other- 
wise God  might  be  frustrated  of  his  intention  :    Ilence  arises 

The  Third  reason,  M'hich  has  its  origin  in  these  two — that 
God  intends  by  these  incentives  to  move  the  creature  to  per- 
form an  act  which  is  joined  to  sin,  that  is,  to  move  him  to  the 
commission  of  sin. 

All  these  things  seem,  with  some  semblance  of  probability, 
to  be  drawn  as  conclusions  from  the  words  thus  placed,  as  they 
are  quoted  in  this  their  article,  because  it  is  represented  as  the 
sole  and  absolute  end  of  this  administration  and  presenting — 
thut  God  effects  his  work  l>y  the  act  of  the  creature.  But 
those  words  which  I  have  inserted,  and  which  they  have  omit- 
ted, meet  these  three  reasons,  and  in  the  most  solid  manner, 
confute  the  whole  objection  which  rests  upon  them. 


350  JAMES    AHMINKTS. 

1.  My  own  words  meet  the  fikst  of  these  reasons  thus :  For 
they  deny  that  God  absokitely  intends  to  effect  his  own  work 
by  the  act  of  the  creature ;  because  they  say  that  God  did  not 
intend  to  employ  the  act  of  the  creature  to  complete  his  work, 
before  he  foresaw  that  the  creature  would  yield  to  those  incite- 
ments, that  is,  would  not  resist  them. 

2.  They  meet  the  second  by  denying  that,  after  assigning 
this  presentation  of  incitements,  the  creature  is  unable  to  sus- 
pend his  act ;  since  they  say,  likewise,  that,  if  it  be  the  will 
of  the  creaure  to  yield  to  these  incitements,  then  God  effects 
his  own  work  by  the  act  of  the  creature.  What  does  this 
mean,  if  it  he  his  will  to  yield?  Is  not  the  freedom  of  the 
will  openly  denoted,  by  which,  when  this  presenting  of  argu- 
ments and  occasions  is  laid  down,  the  will  can  yet  refuse  to 
yield  ? 

3.  They  also  meet  the  third  :  For  they  deny  that  God  in- 
tends by  those  incitements  to  move  the  creature  to  the  com- 
mission of  an  act  which  is  joined  to  sin,  that  is,  to  commit  sin, 
because  they  say,  that  God  intends  the  trial  of  his  creature, 
whether  he  will  obey  God  even  after  having  been  irritated 
by  these  incitements.  And  when  God  saw  that  the  creature 
preferred  to  yield  to  these  incitements,  rather  than  to  obey 
him,  then  he  intended,  not  the  act  of  the  ereature^  for  that  is 
unnecessary  ;  because,  his  intention  being  now  to  try^  he  ob- 
tains the  issue  of  the  act  performed  by  the  will  of  the  crea- 
ture. But  God  intended  to  effect  his  own  work  by  an  act 
\_])ositum'\  founded  on  the  will  and  the  culpability  of  the 
creature. 

It  is  apparent,  therefore,  that  these  words  which  my  breth- 
ren have  omitted,  most  manifestly  refute  the  calumny,  and 
in  the  strongest  manner  solve  the  objection.  This  I  will 
likewise  point  out  in  another  method,  that  the  whole  iniquity 
of  this  objection  may  be  rendered  quite  obvious. 

That  man  who  says,  "  God  tries  his  creature  by  arguments 
and  occasions  of  sinning,  whether  he  will  obey  him  even 
after  he  has  been  stirred  up  by  incitements,"  openly  declares 
that  it  is  in  the  power  of  the  creature  to  resist  these  incite- 
ments, and  not  to  sin  :  otherwise,  this  [act  of  God]  would  be, 


APOLOGY   OR   DEFENCE.  ,  351 

not  a  trial  of  obedience^  but  a  casting  doiun^  and  an  imjyelling 
to  necessary  disobedience.  Then,  the  man  who  says — "  God, 
by  these  provocatives  and  incitements,  tries  the  obedience  of  his 
creature,"  intinuites  by  these  expressions,  that  those  occasions 
and  arguments  which  are  presented  by  God  when  he  intends 
to  try^  are  not  incitements  and  irritations  to  sin.,  through  the 
end  and  aim  of  God.  But  they  are  incitements,  first^  by  ca- 
pability according  to  [affectuni\  tlie  inclination  ot  the  creature 
who  can  be  incited  by  them  to  commit  an  act  connected  with 
sin.  They  are  also  incitements,  secondly.,  in  their  issue,  be- 
cause the  creature  has  been  induced  by  them  to  sin,  but  by 
his  own  fault ;  for  it  was  his  duty,  and  in  his  power,  to  resist 
this  inclifiation,  and  to  neglect  and  despise  these  incitements. 
It  is  wonderful,  therefore,  and  most  wonderful  indeed,  that 
any  man,  at  all  expert  in  theological  matters,  should  have 
ventured  to  fabricate  from  my  words  this  calumny  against  me. 
Against  me,  I  say,  who  dare  not  accede  to  some  of  the  senti- 
ments and  dogmas  of  my  brethren,  as  they  well  know,  for  this 
sole  reason — because  I  consider  it  flows  from  them  that  God 
%s  the  author  of  sin.  And  I  cannot  accede  to  them  on  this 
account — because  I  think  my  brethren  teach  those  things  from 
which  I  can  conclude  by  good  and  certain  consequence,  that  God 
absolutely  intends  the  sin  of  his  creature,  and  thence  that  he 
60  administers  all  things,  as,  when  this  administration  is  laid 
down,  7nan  necessarily  sins,  and  cannot,  hi  the  act  itself,  and 
in  reality,  omit  the  act  of  sin.  If  they  shew  that  the  things 
which  I  say,  do  not  follow  from  their  sentiments,  on  this  ac- 
count at  least,  I  shall  not  suffer  myself  to  be  moved  by  their 
consent  in  them.  Let  the  entire  theses  be  read,  and  it  will 
be  evident  how  solicitously  I  have  guarded  against  saying  any 
thing,  from  which  by  the  most  distant  probability,  this  blas- 
phemy might  be  deduced ;  and  yet,  at  the  same  time,  I  have 
been  careful  to  subtract  from  the  providence  of  God  nothing, 
which,  according  to  the  Scriptures,  ought  to  be  ascribed  to  it. 
But  I  scarcely  think  it  necessary,  for  me  now  to  prove  at  great 
length,  that  the  fact  of  God^s  j^^ovideniial  efficacy  respecting 
evil  is  exactly  as  I  have  taught  in  those  words  ;  especially  af- 


352  .  JAMES  AEMINroS. 

ter  I  have  premised  this  exi:)lanation.     I  will,  however,  do  this 
in  a  very  brief  manner. 

Eve  was  not  only  "  a  creature  not  entirely  hardened  in  evil," 
but  she  was  not  at  all  evil ;  and  she  willed  to  abstain  from 
eating  the  forbidden  fruit  because  "it  was  connected  with  sin," 
as  is  apparent  from  the  answer  which  she  gave  to  the  serpent : 
"  God  hath  said.  Ye  -shall  not  eat  of  iV  Her  compliance 
with  this  command  was  easy,  in  the  midst  of  such  an  abun- 
dance of  fruit ;  and  the  trial  of  her  obedience  would  have 
been  very  small,  if  she  had  been  solicited  with  no  other  argu- 
ment by  the  tempter.  It  haj^pened,  therefore,  that,  in  addi- 
tion to  this,  the  serpent  presented  to  Eve  an  argument  of  per- 
suasion, by  which  \iTrit(.vrci\  he  might  stimulate  her  to  eat, 
saying,  "  Ye  shall  not  surely  die,  but  ye  shall  be  as  gods." 
This  argument,  according  to  the  intention  of  the  serpent,  was 
an  incitement  to  commit  sin  :  Without  it,  the  serpent  jDerceiv- 
ed,  she  would  not  be  moved  to  eat,  because  he  had  heard  her 
expressing  her  will  to  abstain  from  the  act  because  it  was 
"  connected  with  sin." 

I  ask  now.  Is  \adminidratio']  the  whole  management  of  this 
temptation  to  be  ascribed  to  God,  or  not  ?  If  they  say,  "  It 
must  not  be  attributed  to  him,"  they  offend  against  Provi- 
dence, the  ScrijJtures,  and  the  opinion  of  all  our  divines.  If 
they  confess  that  it  should  be  ascribed  to  him,  they  grant  what 
I  have  said.  But  what  was  the  end  of  tliis  management  ? 
An  experiment,  or  trial,  whether  Eve,  when  solicited  by  argu- 
ments, and  stimulated  by  Satan,  \veUet]  would  resolve  to  re- 
frain from  an  act,  that  she  might  obtain  from  her  Lord  and 
Creator,  the  praise  of  obedience.  The  instance  of  Joseph's 
brethren,  which  is  quoted  iu  the  fifteenth  thesis  of  my  ninth 
public  disputation,  proves  this  in  the  plainest  manner,  as  I 
have  shown  in  that  thesis. 

Let  the  case  of  Absalom  be  inspected,  who  committed  incest 
with  his  father's  concubines.  Was  not  this  the  occasion  of 
perpetrating  that  act — (xod  gave  his  father's  concubines  into 
his  hands,  that  is,  he  permitted  them  to  his  power  ?  Was  not 
the  argument  inducing  him  to  commit  that  act,  from  which 


APOLOGY   OR   DEFENCE.  353 

nature  is  ablion-ciit,  fiiruislied  by  the  advice  of  Ahithopliel, 
whose  counsels  were  considered  as  oracles  ?  (2  Sam.  xvi, 
20-23.)  Witliout  doubt,  these  are  the  real  facts  of  the  case. 
But  that  God  himself  managed  the  whole  of  this  affair,  appears 
from  the  Scrij)ture,  which  says  that  God  did  it.  (2  Sam.  xii, 
11,  12.)        - 

Examine  wliat  God  says  in  Deut.  xiii,  1-3,  "  Thou  shalt  not 
obey  the  words  of  that  prophet,  who  persuades  thee  to  worship 
other  gods,  although  he  nuiy  have  given  thee  a  sign  or  a  won- 
der which  may  have  actually  come  to  j)ass."  Is  not  tlic  pre- 
diction of  "the  sign,"  [by  this  false  prophet,]  when  coniirmed 
by  the  event  itself,  an  argument  which  may  gain  [o/uthorita- 
tem]  credit  for  him?  And  is  not  the  credit,  thus  obtained,  an 
incitement,  or  an  argument  to  effect  a  full  persuasion  of  that 
which  this  prophet  persuaded?  And  what  necessity  is  there 
for  arguments,  incitements  and  incentives,  if  a  rational  creature 
has  such  a  i)ropensity  to  the  act,  which  cannot  be  committed 
Avithout  sin,  that  he  wills  to  commit  it  without  any  argument 
whatsoever  ?  Under  such  circumstances,  the  grand  tempter 
will  cease  from  his  useless  labor.  But  because  the  tem2:)ter 
knows,  that  the  creature  is  unwilling  to  commit  this  act,  unless 
lie  be  incited  by  arguments,  and  opportunities  be  offered,  he 
brings  forward  all  that  he  can  of  incentives  to  allure  the  creature 
to  sin.  God,  however,  presides  over  all  these  things,  and  by  his 
Providence  administers  the  whole  of  them,  but  to  an  end  far 
different  from  that  to  which  the  tempter  directs  them.  For 
God  manages  them,  hi  the  Jird  place^  for  the  trial  of  his 
creature,  and,  afUrwards^  (if  it  be  the  will  of  the  creature  to 
yield,)  for  Himself  to  effect  something  by  that  act. 

If  any  think,  tliat  there  is  something  reprehensible  in  this 
view,  let  them  so  circumscribe  the  right  and  the  capability  of 
God,  as  to  suppose  Him  unable  to  try  the  obedience  of  his 
creature  by  any  other  method,  than  by  creating  that  in  which 
sin  can  be  committed,  and  from  which  He  commanded  him 
by  a  law  to  abstain.  But  if  He  can  try  the  obedience  of  his 
creature  by  some  other  method  than  this,  let  these  persons 
shew  us  what  that  method  is  beside  the  presenting  of  argu- 
ments and  occasions,  and  why  God  uses  the  former  method 

23  VOL.  L 


354  JAMES   ARMINnrS. 

more  than  the  preceding  one  which  I  have  mentioned.  I3  it 
not  because  he  perceives,  that  the  creature  will  not,  by  the 
former,  be  equally  strongly  solicited  to  evil,  and  that  there- 
fore it  is  a  trivial  matter  to  abstain  from  sin,  to  the  commis- 
sion of  which  he  is  not  instigated  by  any  other  incentives  ? 

Let  the  history  of  Job  be  well  considered,  whose  patience 
God  tried  in  such  a  variety  of  ways,  and  to  whom  were  pre- 
sented so  many  incitements  to  sin  against  God  by  impatience  ; 
and  the  whole  of  this  matter  will  very  evidently  appear. 
God  said  to  Satan  ;  "  Ilast  thou  considered  my  servant  Job, 
a  perfect  and  an  u]^ right  man,  one  that  feareth  God  and  de- 
parteth  from  evil  ?"  Satan  answered  the  Lord  and  said  : 
"  What  wonder  is  there  in  this,  since  thou  hast  so  abundantly 
blessed  Him  ?  But  try  him  now  by  afflictions."  And  the 
Lord  said  unto  Satan :  "  Behold,  all  that  he  hath  is  in  thy 
power.  Only  uj)on  himself  put  not  forth  thine  hand."  What 
other  meaning  have  these  words  than.  Behold^  incite  him  to 
curse  me  !  I  grant  thee  jjermission,  since  thou  thinkest  small 
praise  is  due  to  that  man  who  abounds  wilh  hlessings^  and  yet 
fears  m,e.  Satan  did  what  he  was  permitted,  and  produced 
none  of  the  effects  ;  [which  he  had  23rognosticated] ;  so  that 
Grod  said,  "  Job  still  holdeth  fast  his  integrity,  although  thou 
movedst  me  against  him."  (ii,  3.)  This  trial  being  finished, 
when  Satan  asked  permission  to  employ  against  him  greater 
incentives  to  sin,  he  obtained  his  request;  and,  after  all, 
effected  nothing.  Therefore  God  was  glorified  in  the  patience 
of  Job,  to  the  confusion  of  Satan, 

I  suppose  these  remarks  will  be  sufficient  to  free  the  words 
of  my  Theses  from  all  calumny  and  from  sinister  and  unjust 
interpretations.  When  I  have  ascertained  the  arguments 
which  our  brethren  employ  to  convict  these  words  of  error,  I 
will  endeavor  to  confute  them ;  or  if  I  cannot  do  this,  I  will 
yield  to  what  may  then  be  deemed  the  truth. 


APOLOGY   OE   DEFENCE.  355 


AllTICLE  XXIY.  (IV.) 

The  liightcousness  of  Christ  is  not  imjmted  to  us  far 
liighteousncss  ;  hut  to  helieve  [or  the  act  of  helieving]  jus- 
tifies us, 

ANSWER. 

I  DO  not  know  what  I  can  most  admire  in  this  article — the 
unskillfuhiess,  the  malice,  or  the  supine  negligence  of  those 
who  have  been  its  fabricators  !  (1.)  Tlieir  negligence  is  ap- 
parent in  this,  that  thej  do  not  care  how  and  in  what  words 
they  enunciate  the  sentiments  which  they  attribute  to  me ; 
neither  do  they  give  themselves  any  trouble  to  know  what  my 
sentiments  are,  which  yet  they  are  desirous  to  reprehend.  (2.) 
Their  unskillfulness.  Because  they  do  not  distinguish  the 
things  which  ought  to  be  distinguished,  and  they  oppose  those 
things  which  ought  not  to  be  opposed.  (3.)  The  malice  is 
evident,  because  they  attribute  to  me  those  things  which  I 
have  neither  thought  nor  spoken ;  or  because  they  involve 
matters  in  such  a  way  as  to  give  that  which  was  correctly 
Bpoken  the  appearance  of  having  been  uttered  in  perverseness, 
that  they  may  discover  some  grounds  for  calumny.  But,  to 
come  to  the  affixir  itself. 

Though  in  this  article  there  seem  to  be  only  two  distinct 
enunciations,  yet  in  potency  they  are  three,  which  must  also 
be  separated  from  each  other  to  render  the  mattter  intelligible. 
The  First  is,  "  the  righteousness  of  Christ  is  imputed  to  us." 
Second,  "  the  righteousness  of  Christ  is  imputed  for  righteous- 
ness." Third,  "  the  act  of  believing  is  imputed  for  righteous- 
ness." For  thus  ought  they  to  have  spoken,  if  their  purpose 
was  con-ectly  to  retain  my  words ;  because  the  expression, 
"justifies  us,"  is  of  wider  acceptation  than,  "  is  imputed  for 
righteousness."  For  God  justifies,  and  it  is  not  imputed  for 
righteousness.  Christ,  "  the  righteous  servant  of  God,  justifies 
many  by  his  knowledge."  But  that  by  which  He  thus  does 
this,  is  not  "  imputed  for  righteousness." 

1.  "With  regard  to  the  First,  I  never  said,  "  the  righteous- 


356  JAMES    AKMINIUS. 

ness  of  Christ  is  not  imputed  to  ns."  Nay,  I  asserted  the 
contrary  in  my  I^ineteenth  Public  Disputation  on  Justifica- 
tion^ Thesis  X.  "  The  righteousness  by  which  we  are  justified 
before  God  may  in  an  accommodated  sense  be  called  imputa- 
tive^ as  being  righteousness  either  in  the  gracious  estimation 
of  God,  since  it  does  not  according  to  the  rigor  of  right  or  of 
law  merit  that  appellation,  or  as  being  the  righteousness  of 
another,  that  is,  of  Christ,  it  is  made  ours  by  the  gracious  im- 
putation of  God."  I  have,  it  is  true,  placed  these  two  in 
alternation.  By  this  very  thing  1  declare,  that  I  do  not  dis- 
approve of  that  phrase.  "  The  righteousness  of  Christ  is  im- 
puted to  us,  because  it  is  made  ours  by  the  gracious  estimation 
of  God,"  is  tantamount  to,  "  it  is  imputed  to  us ;"  for  "impu- 
tation" is  "  a  gracious  estimation,"  But  lest  any  one  should 
seize  on  these  expressions  as  an  occasion  for  calumny,  I  say, 
that  I  acknowledge,  "  the  righteousness  of  Christ  is  imputed 
to  us  ;"  because  I  think  the  same  thing  is  contained  in  the 
following  words  of  the  Apostle,  "  God  hath  made  Christ  to  be 
sin  for  us,  that  we  might  be  made  the  righteousness  of  God 
in  Him."     (2  Cor.  v,  21.) 

2.  I  have  said,  that  I  disapprove  of  the  Second  enunciation, 
"  the  righteousness  of  Christ  is  imputed  to  us  for  righteous- 
ness." And  why  may  not  I  reject  a  phrase  which  does  not 
occur  in  the  Scriptures,  provided  I  do  not  deny  any  true  \_sen- 
suTTh]  signification  which  can  be  proved  from  the  Scriptures  ? 
But  this  is  the  reason  of  my  rejection  of  that  phrase,  "  What- 
ever is  imputed  for  righteousness,  or  to  righteousness,  or 
instead  of  righteousness,  it  is  not  righteousness  itself  strictly 
and  rigidly  taken.  But  the  righteousness  of  Christ,  which  He 
hath  performed  in  obeying  the  Father,  is  righteousness  itself 
strictly  and  rigidly  taken.  Therefore,  it  is  not  imputed  for 
righteousness,"  For  that  is  the  signification  ot  the  word  "  to 
impute,"  as  Piscator  against  Bellarmine,  when  treating  on 
justification,  (from  Rom.  iv,  4,)  has  well  observed  and  satis- 
factorily proved. 

The  matter  may  be  rendered  clearer  by  an  example.  If  a 
man  who  owes  another  a  hundred  florins,  pays  this  his  cred- 
itor the  hundred  which  he  owes,  the  creditor  will  not  speak 


APOLOGY    OR    DEFENCE.  357 

with  correctness  if  he  says,  "  I  impute  this  to  you  for  pay- 
ment." For  the  debtor  will  instantly  reply,  "  1  do  not  care 
any  thing  about  your  imputation  ;"  because  he  has  truly  paid 
the  hundred  florins,  whether  the  creditor  thus  esteems  it  or 
not.  But  if  the  man  owe  a  hundred  florins  and  pay  only  ten, 
then  the  creditor,  forgiving  him  the  remainder,  may  justly 
say,  "  I  impute  this  to  you  for  full  payment ;  I  will  recpiirc 
nothing  more  from  you."  This  is  the  graciouss  [<mthnatio] 
reckoning  of  the  creditor,  which  the  debtor  ought  also  to  ac- 
knowledge with  a  grateful  mind.  It  is  such  an  estimation  as 
I  understand  as  often  as  I  speak  about  the  imputation  of  the 
righteousness  which  is  revealed  in  the  Gospel,  whether  the 
obedience  of  Christ  be  said  to  be  imputed  to  us,  and  to  be 
our  righteousness  before  God,  or  whether  faith  be  said  to  be 
imputed  for  righteousness.  There  is,  therefore,  a  crafty  design 
latent  in  this  confusion.  For  if  I  deny  this,  their  enunciation, 
they  will  say  I  deny  that  the  rif/hteoiisness  of  Christ  -is  im- 
pided  to  us.  If  I  assent  to  it,  I  fall  into  the  absurdity  of 
thinking  that  the  righteousness  of  Christ  is  not  righteousyiess 
itself.  If  they  say,  that  the  word  "  impute"  is  received  in  a 
different  acceptation,  let  them  prove  their  assertion  by  an  ex- 
ample ;  and  when  they  have  given  proof  of  this,  (which  will 
be  a  work  of  great  difficulty  to  them,)  they  will  have  effected 
nothing.  For  "  the  righteousness  of  Christ  is  imputed  to  us 
by  the  gracious  estimation  of  God."  It  is  imputed,  therefore, 
either  by  the  gracious  estimation  of  God  for  righteousness ;  or 
it  is  imputed  by  \non  gratiosa]  his  non-gracious  estimation. 
If  it  be  imputed  by  Ilis  gracious  estimation  for  righteousness, 
(which  must  be  asserted,)  and  if  it  be  imputed  by  Ilis  non- 
gracious  estimation ;  then  it  is  apparent,  in  this  confusion  of 
these  two  axioms,  that  the  word  "impute"  must  be  undei"stood 
ambiguously,  and  that  it  has  two  meanings. 

3.  The  TmRD  is  thus  enunciated  :  "  Faith,  or  the  act  of  be- 
lieving, is  imputed  for  righteousness,"  which  are  my  own 
words.  But  omitting  my  expressions,  they  have  substituted 
for  them  the  phrase,  "  The  act  of  believing  justifies  us."  I 
should  say,  "  Tliey  have  done  this  in  their  simplicity^''''  if  I 
thought  they  had  not  read  the  fourth  chapter  of  the  Epistle  to 


358  JAMES    AEMIOTUS. 

the  Romans,  in  wliicli  this  phrase  is  used  eleven  times,  "  Faith, 
or  the  act  of  believing,  is  imputed  for  righteousness."  Thus 
it  is  said  in  the  third  verse,  "Abraham  believed  God,  and  it 
vs^as  imputed  unto  him  for  righteousness  ;  that  is,  his  Relieving 
was  thus  imputed.  Our  brethren,  therefore,  do  not  reprehend 
ME,  but  the  APOSTLE,  who  has  employed  this  phrase  so  many 
times  in  one  chapter,  and  who  does  not  refrain  from  the  use 
of  the  other  pharse,  "to  be  justified  hy  faith  and  through 
faith,"  in  the  third  and  fifth  chapters  of  the  same  epistle. 
They  ought,  therefore,  to  have  reprehended,  not  the  phrase 
itself,  but  the  signification  which  I  attach  to  it,  if  I  explain  it 
in  a  perverted  manner.  Thus  incorrectly  should  I  seem  to 
have  explained  the  Apostle's  j^hrase  if  I  had  said,  "  the  right- 
eousness of  Christ  is  not  imputed  to  us  or  does  not  justify  us, 
but  faith,  or  the  act  of  believing,  does."  But  I  have  already 
replied,  that  this  assertion  concerning  me  is  untrue,  and  I  have 
declared  that  I  believe  both  these  expressions  to  be  true,  "  the 
righteousness  of  Christ  is  imputed  to  us,"  and  '"''faith  is  impu- 
ted for  righteousness."  When  they  place  these  phrases  in  op- 
position to  each  other,  they  do  this,  not  from  the  meaning 
which  I  affix  to  them,  but  from  their  own ;  and,  therefore,  ac- 
cording to  the  signification  which  they  give  to  them  severally, 
they  fabricate  this  calumny,  which  is  an  act  of  iniquity.  But 
they  will  say,  that  I  understand  this  phrase,  "  Faith  is  impu- 
ted for  righteousness,"  in  its  jproper  accej)tatlon,  when  it  must 
be  figuratively  understood.  This  they  ought,  therefore,  to 
have  said,  because  this  alone  is  what  they  were  able  to  say 
with  truth.  Such  in  fact  are  my  real  sentiments  on  this  sub- 
ject ;  and  the  words  make  for  the  proper  acceptation  of  the 
phrase.  If  a  figure  lies  concealed  under  it,  this  ought  to  be 
proved  by  those  who  make  the  assertion. 


APOLOGY   OE   DEFENCE.  359 

AETICLE  XXY.    (V.) 

The  whole  of  that  in  which  we  appear  l)efore  God^  justifies 
us.  But  we  appear  before  God^  not  only  hy  Faith^  hut  also 
hy  Worlis.  Therefore.^  we  are  justified  before  God^  not  only 
hy  Faith.,  hut  likewise  hy  Works. 

ANSWER. 

A  man  wlio  is  ignorant  of  those  things  which  [aguntur']  are 
here  the  order  of  the  day,  and  who  reads  this  article,  will  un- 
doubtedly think,  that,  in  the  point  of  justification,  I  tavor  the  par- 
ty of  the  Papists,  and  am  their  professed  defender.  Nay,  he  will 
suppose,  that  I  have  proceeded  to  such  a  pitch  of  impudence, 
as  to  have  the  audacity  to  maintain  a  conclusion  directly  con- 
trary to  the  words  of  the  Apostle,  who  says,  "  AVe  conclude, 
therefore,  that  a  man  is  justified  by  faith,  without  the  works  of 
the  law."  But  when  he  shall  understand  the  origin  of  this 
article,  and  why  it  is  charged  on  me,  then  it  will  be  .evident  to 
him  that  it  arises  from  calumny  and  from  a  corruption  of  my 
words.  I  deny,  therefore,  that  I  made  that  syllogism,  or 
ever  intended  to  draw  that  conclusion,  or  to  propound  those 
things  from  which  such  a  conclusion  might  be  deduced. 

This  brief  defence  would  sufiice  for  all  upright  minds,  to 
give  a  favorable  interpretation,  if  perchance  anything  had  been 
spoken  which  could  give  occasion  to  unjust  suspicion.  But  it 
will  be  labor  well  bestowed,  for  me  to  transcribe  ray  own 
words  from  a  certain  disputation  on  Justification,  from  which 
this  article  has  been  taken  ;  that  it  may  appear  with  what  kind 
of  fidelity  they  have  made  their  extract.  The  Ninth  Thesis 
in  it  is  thus  expressed : 

"  From  these  things,  thus  laid  down  according  to  the  Scrip- 
tures, we  conclude,  that  Justification,  when  used  for  the  act 
of  a  judge,  is  eitlier  jmrely  the  imputation  of  righteousness, 
l^factam']  bestowed,  through  niercy  from  the  throne  of  grace 
in  Christ  the  Propitiation,  on  a  sinner,  but  on  one  who  be- 
lieves; or  that  man  is  justified  before  God,  of  debt.,  according 


360  JAMES   AEMINTUS. 

to  the  rigor  of  justice,  without  any  forgiveness.  Because  the 
Papists  deny  the  hitter,  they  ought  to  concede  the  former. 
And  this  is  so  far  true,  that,  how  highly  soever  any  one  of  the 
saints  may  be  endowed  with  faith,  hope,  and  charity,  and  how 
numerous  soever .  and  excellent  may  be  the  works  of  faith, 
hope,  and  charity,  which  he  has  performed,  yet  he  will  not 
obtain  from  God,  the  judge,  a  sentence  of  justification,  unless 
He  quit  the  tribunal  of  His  severe  justice,  and  place  Himself 
in  the  throne  of  Grace,  and  out  of  it  pronounce  a  sentence  of 
absolution  in  his  favor,  and  unless  the  Lord  of  his  mercy  and. 
pity,  graciously  account  for  righteousness  the  whole  of  that 
good  with  which  the  saint  appears  before  Him.  For  woe  to  a 
life  of  the  greatest  innocence,  if  it  be  judged  without  mercy  ! 
This  truth  even  the  Papists  seem  to  acknowledge,  who  assert, 
that  the  works  of  the  saints  cannot  stand  before  the  judgment 
of  God,  miless  they  be  '  sprinkled  with  the  blood  of  Christ.' " 
{Public  Disjput.  XIX.) 

Thus  far  my  Thesis.  Could  any  person  imagine  that  the 
major  in  this  article  can,  according  to  my  sentiments  and  de- 
sign, be  deduced  from  it  ?  "  The  whole  of  that  in  which  we 
appear  before  God,  justifies  ns  ;"  how  can  this  be  deduced, 
when  I  say,  "  that  not  even  this  good,  which  the  Papists  are 
able  or  know  how  to  attribute  to  the  most  holy  men,  can  ob- 
tain from  God  a  sentence  of  justification,  unless  He,  through 
mercy  from  the  throne  of  grace,  reckon  this  graciously  for 
righteousness."  Who  does  not  perceive,  that  I  grant  this 
tlirough  sufferance  and  concession?"  "God  considers  and 
esteems  for  righteousness  all  this  good  in  which,  the  Papists 
say,  the  saints  appear  before  God."  I  yield  this,  that  I  may 
the  more  firmly  confute  them  ;  and  I  thus  obtain,  "  that  not 
even  that  total  can  be  accounted  for  righteousness,  except  gra- 
ciously and  through  mercy."  This  conduct  is  real  malignity, 
and  a  violent  detortion  of  my  words  ;  on  account  of  which  I 
have  indeed  no  small  occasion  given  to  me  of  complaining 
before  God  of  this  injury.  But  I  contain  myself,  lest  my 
complaint  to  God  should  be  detrimental  to  their  souls ;  I 
would  rather  beseech  God  to  be  pleased  to  grant  them  a  better 
mind. 


APOLOGY    OR   DEFENCE.  361 

The  matter,  with  regard  to  me,  stands  thus  ;  as  if  any  one 
shoiihl  say  to  a  Monk  or  a  Pharisee,  who  was  boasting  of  his 
virtues  and  works,  of  liis  faith,  hope,  love,  obedience,  volun- 
tary chastity  and  similar  excellences:  "Oman!  uidess  God 
were  to  omit  the  severity  of  his  [J udlcii]  justice,  and  unless 
from  the  throne  of  Grace,  He  were  to  pronounce  a  sentence  of 
absolution  concerning  thee,  uidess  He  were  graciously  to  reck- 
on all  that  good  of  thine,  however  great  it  may  be,  and  thus 
to  account  it  for  righteousness,  thou  wouldst  not  be  able  to 
stand  before  Him,  or  to  be  justified."  I  declare,  and  before 
Christ  I  make  the  declaration,  that  this  was  my  [mentem'] 
meaning.  And  every  man  is  the  best  interpreter  of  his  own 
expressions.  But  let  it  be  allowed,  that  I  have  said  these 
things  from  my  own  sentiments  ;  was  this  proposition  [of  their 
fabrication]  to  be  deduced  from  my  words  ?  If  it  was,  they 
ought  to  have  proceeded  thus  according  to  scientific  method. 
They  ought  to  have  briefly  laid  down  the  enunciation  which  I 
employed,  and  which  might  be  in  this  form :  "  Unless  God 
graciously  account  for  righteousness  the  whole  of  this  good  in 
which  a  saint  appears  before  Him,  that  saint  cannot  be  justi- 
fied before  God."  From  which  will  be  deduced  this  aflirma- 
tive  proposition,  "  If  God  graciously  accounts  for  righteous" 
ness  this  good  in  which  a  holy  man  appears,  then  this  holy 
man  can  be  justified  before  God,"  or  "he  will  then  be  justified 
before  God."  The  word  "  the  whole,"  has  a  place  in  the  neg- 
ative proposition;  because  it  conduces  to  the  exaggeration. 
But  it  ought  not  to  have  a  place  in  that  which  is  aftirmative. 
Let  this  question,  however,  have  a  place  here  :  Why  have  my 
brethren  omitted  these  words  ?  "  The  Lord  graciously  of  his 
merc3',  from  the  throne  of  his  Grace,  having  omitted  the  sever- 
ity of  judgment,  accounts  that  good  for  righteousness."  And 
why  have  they  proposed  only  these  ?  "  The  whole  of  that  in 
which  we  appeal*  before  God,  justifies  us."  This  is,  indeed, 
not  to  deny  the  fact ;  but  a  pretext  is  thus  sought  for  calumny, 
under  the  equivocation  of  the  word  "justifies,"  as  justification 
may  be  either  of  grace,  or  of  debt  or  severe  judgment.  But  I 
liave  excluded  that  which  is  of  dcht  or  severe  judgment  from 
my  expressions,  and  have  included  only  thejmtijication  wliich 


362  JAMES    AEMIOTIIS. 

is  of  grace.    Let  these  remarks  suffice  for  the  major  proi^o- 
sition. 

I  now  proceed  to  the  assumption  that  thej  have  subjoined 
to  this  proposition,  which  is  theirs  and  not  mine.  It  reads 
thus  :  "  Bat  we  appear  before  God,  not  only  by  Faith,  but  also 
by  Works."  Then  is  it  your  pleasure,  my  brethren,  to  apyea/r 
thus  hefore  God?  David  was  not  of  this  opinion,  when  he 
said  :  "  Enter  not  into  judgment  with  thy  servant.  For  in 
thy  sight  shall  no  man  living  be  justified,"  or  "  shall  justify 
himself."  (Psalm  cxliii,  2.)  Which  is  thus  rendered  by  the 
Apostle  Paul,  "  For  by  the  works  of  the  law  shall  no  flesh  be 
justified."  (Gal.  ii,  16.)  But  perhaps  you  will  sr.y,  that  you 
do  not  appear  before  God  "  by  the  works  of  the  law,  but  by 
works  jjroduced  from  faith  and  love^  I  wish  you  to  explain 
to  me,  what  it  is  to  appear  hy  faith^  and  what  to  appear  hy 
works  ;  and  whether  it  can  jjossibly  happen,  that  a  man  may 
appear  hotli  hy  faith  and  works.  I  know,  the  saints  who  will 
be  placed  before  the  tribunal  of  the  Divine  Justice,  have  had 
Faith,  and  through  Faith  have  peformed  good  Works.  But, 
I  think,  thej^  appear  and  stand  before  God  with  this  confidence 
or  trust,  "  that  God  \_proposuit']  has  set  forth  his  Son  Jesus 
Christ  as  a  propitiation  through  Faith  in  his  blood,  that  they 
may  thus  be  justified  by  the  Faith  of  Jesus  Christ,  through  the 
remission  of  sins."  I  do  not  read,  that  Christ  is  constituted  a 
proj^itiation  through  Works  in  his  blood.,  that  we  may  also  he 
justified  hy  Works. 

My  desire  indeed  is,  to  appear  before  the  tribunal  of  God 
thus,  [with  this  confidence  or  trust  in  Christ,  as  a  propitiation 
through  Faith  in  his  blood]  and  "  to  be  graciously  judged  through 
mercy  from  the  throne  of  grace."  If  I  be  otherwise  judged,  I 
know  I  shall  be  condemned ;  which  sore  judgment  may  the 
Lord,  who  is  full  of  clemency  and  pity,  avert  according  to  his 
great  mercy,  even  from  you,  my  brethren,  though  you  thus 
speak,  whether  the  words  which  you  use  convey  your  own 
meaning,  or  whether  you  attribute  this  meaning  to  me.  I  also 
might  thus  draw  wonderful  conclusions  from  this  assumption, 
which  is  laid  down,  if  an  accusation  were  to  be  set  aside  by 
retaliation  or  a  recriminating  charge,  and  not  by  innocence. 


ATOLOGY   OR   DEFENCE.  3G3 

But  I  will  not  resort  to  such  a  course,  lest  I  seem  [paria  re- 
ferre]  to  return  evil  for  evil ;  though  I  might  do  this  with  a 
somewhat  greater  show  of  reason. 


AETTCLE  XXYI.  (YI.) 
Faith  is  not  the  instrument  of  JustiJiGation. 

ANSWER. 

In  the  enunciation  of  this  article  is  given  another  proof  of 
desperate  and  {j)rofilgatcn\  finislied  negligence.  What  man  is 
so  utterly  senseless  as  universally  to  deny,  that  Faith  can  be 
called  "  an  instrument,"  since  it  receives  and  apprehends  the 
promises  which  God  has  given,  and  does  also  in  this  way 
concur  to  justification  ?  But  who,  on  the  other  hand,  will 
venture  to  say,  that,  in  the  business  of  justification,  faith  has 
no  other  relation  than  that  of  an  instrument  ?  It  should  there- 
fore be  explained,  how  faith  is  an  instrument,  and  how,  as  an 
instrument,  it  concurs  to  justification. 

It  is,  at  least,  not  the  instrument  of  God  ;  not  that  which 
He  uses  to  justify  us.  Yet  this  is  the  meaning  first  intended 
to  be  conveyed  by  these  words,  when  rigidly  taken.  For  God 
is  the  primary  cause  of  justification.  But  since  justification 
is  an  estimate  of  the  mind,  although  made  at  the  command  of 
the  will,  it  is  not  performed  by  an  instrument.  For  it  is  when 
God  wills  and  acts  by  his  power,  that  He  employs  instruments. 
Then,  in  these  words,  "  Believe  in  Christ,  and  thy  sins  shall 
be  forgiven  thee,"  or,  which  is  the  same  thing,  "  and  thou 
shalt  be  justified  ;"  I  say,  that  faith  is  tlie  r€<imTeincnt  of  God^ 
and  the  act  of  tJie  lelievcr  when  he  answers  the  requirement. 
But  they  will  sa}',  "  that  it  is  the  act  of  apprehending  and 
accepting,  and  that  therefore,  this  faith  bears  relation  to  an 
instrument."  I  reply,  faith  as  a  quality  has  in  that  passage 
relation  to  the  mode  of  an  instrument ;  but  the  acce])tance  or 
apprehension  itself  is  an  act,  and  indeed  one  of  obedience 


364  JAMES    AKMINTUS. 

yielded  to  the  gospel.  Let  that  phrase  likewise  which  is  so 
often  used  by  the  Apostle  in  Komans  iv,  be  seriously  consid- 
ered, "  Faith  is  imj^uted  for  righteousness."  Is  this  faith  as 
a7i  instrument^  or  as  an  act?  St.  Paul  resolves  the  question, 
by  a  quotation  from  the  book  of  Genesis,  when  he  says,  "  Abra- 
ham believed  God,  and  it  was  imputed  to  him  for  righteous- 
ness." The  thing  itself,  as  it  is  explained  by  our  brethren, 
also  solves  the  question.  "  Faith  is  imputed  for  righteousness 
on  account  of  Christ,  the  object  which  it  apprehends."  Let 
this  be  granted.  Yet  the  apprehending  of  Christ  is  nearer 
than  the  instrument  which  apprehends,  or  by  which  Fie  is 
apprehended.  But  apprehending  is  an  act ;  therefore,  faith, 
not  as  it  is  aii  instrument^  but  as  it  is  an  act^  is  imputed  for 
righteousness,  although  such  imputation  be  made  on  account 
of  Him  whom  it  apprehends.  In  brief,  \j)otentia]  the  capa- 
bility or  the  quality  by  which  any  thing  is  apprehended,  and 
the  apprehension  itself,  have  each  relation  to  the  object  which 
is  to  be  apprehended,  the  former  a  onediate  relation,  the  latter 
an  immediate.  The  latter,  therefore,  is  a  more  modest  met- 
onymy, as  being  derived  from  that  which  is  nearer ;  even 
when  it  is  granted  that  this  phrase,  "  it  is  imputed  for  right- 
eousness"— must  be  explained  by  a  metonymy.  The  man, 
then,  who  says,  "  the  act  of  faith  is  imputed  for  righteousness, 
does  not  deny  that  faith  as  an  instrument  concm-s  to  justifica- 
tion. 

It  is  evident,  therefore,  from  this  answer,  that  our  brethren 
fabricate  and  "  get  up"  articles  of  this  kind  without  the  least 
care  or  solicitude,  and  charge  me  with  them.  This,  I  think, 
will  be  acknowledged  even  by  themselves,  if  they  examine 
how  they  manufactured  those  nine  questions  which,  two  years 
ago,  by  the  consent  of  their  Lordships  the  Curators  of  our 
University,  they  endeavored  to  offer  to  the  Professors  of  Di- 
vinity, that  they  might  obtain  their  reply  to  them.  Gravity 
and  sobriety  are  highly  becoming  in  Divines,  and  serious  solic- 
itude is  required  to  the  completion  of  such  great  matters  as 
these. 


ATOLOGY   OK   DEFENCE.  3G5 

AETICLE  XXVn.  (YII.) 

Faith  is  not  the  jmre  gift  of  Ood^  hut  depends  parlhj  on 
the  grace  of  God.,  and  imrtl'j  on  tlid  powers  of  Free  Will ; 
that,  if  a  man  wiU,  lie  may  helieve  or  not  helieve. 

ANSWER. 

I  NE\'^R  said  this,  I  never  thought  of  saying  it,  and,  relying 
on  God's  grace,  I  never  will  enunciate  my  sentiments  on  mat- 
ters of  this  description  in  a  manner  thus  desperate  and  con- 
fused. I  simply  affirm,  that  this  enunciation  is  false,  "  faith 
is  not  the  pure  gift  of  God ;"  that  this  is  likewise  false,  if 
taken  according  to  the  rigor  of  the  words,  "  faith  depends 
partly  on  the  grace  of  God,  and  partly  on  tlie  powers  of  free 
will ;"  and  that  this  is  also  false  when  thus  enunciated,  "  If  a 
man  will,  he  can  believe  or  not  believe."  If  they  suppose, 
that  I  hold  some  opinions  from  which  these  assertions  may  by 
good  consequence  be  deduced,  why  do  they  not  quote  my 
words  ?  It  is  a  species  of  injustice  to  attach  to  any  person 
those  consequences,  which  one  may  frame  out  of  his  words, 
as  if  they  were  his  sentiments.  But  the  injustice  is  still  more 
flagrant,  if  those  conclusions  cannot  by  good  consequence  be 
deduced  from  what  he  has  said.  Let  my  brethren,  therefore, 
make  the  experiment,  whether  they  can  deduce  such  consecta- 
ries  as  these,  from  the  things  which  I  teach  ;  but  let  the  ex- 
periment be  made  in  my  company,  and  not  by  themselves  in 
their  own  circle.  For  that  sport  will  be  vain,  equally  void  of 
profit  or  of  victory  ;  as  boys  sometimes  feel,  when  they  play 
alone  with  dice  for  what  already  belongs  to  them. 

For  the  proper  explanation  of  this  matter,  a  discussion  on 
the  concwreiice  and  agreement  of  Divine  grace  and  of  free 
will,  or  of  the  human  will,  would  be  required  ;  but  because 
this  would  be  a  labor  much  too  prolix,  I  shall  not  now  make 
the  attempt.  To  explain  the  matter  I  will  employ  a  simile, 
which  yet,  I  confess,  is  very  dissimilar  ;  but  its  dissimilitude 
is  greatly  in  favor  of  my  sentiments.     A  rich  man  bestows,  on 


366  JAMES  AEMmrcs. 

a  poor  and  famishing  beggar,  alms  by  which  he  may  be  able 
to  maintain  himself  and  his  family.  Does  it  cease  to  be  a  pure 
gift,  because  the  beggar  extends  his  hand  to  receive  it  ?  Can 
it  be  said  with  propriety,  that  "  the  alms  depended  partly  on 
the  liberality  of  the  Donor,  and  partly  on  the  liberty  of  the 
Receiver,"  though  the  latter  would  not  have  possessed  the 
alms  unless  ho  liad  received  it  by  stretching  out  his  hand  ? 
Can  it  be  correctly  said,  J^mi^^e  the  beggar  is  alioays  jprepared 
to  receive^  that  "  he  can  have  the  alms,  or  not  have  it,  just  as 
he  pleases  ?"  If  these  assertions  cannot  be  truly  made  about 
a  beggar  who  receives  alms,  how  much  less  can  they  be  made 
about  the  gift  of  faith,  for  the  receiving  of  which  far  more  acts 
of  Divine  grace  are  required  !  This  is  the  question  which  it 
will  be  requisite  to  discuss,  "  what  acts  of  Divine  grace  are 
required  to  produce  faith  in  man?"  If  I  omit  any  act  which 
is  necessary,  or  which  concurs,  [in  the  production  of  faith,]  let 
it  be  demonstrated  from  the  Scriptures,  and  I  will  add  it  to  the 
rest. 

It  is  not  our  wish  to  do  the  least  injury  to  Divine  grace,  by 
taking  from  it  any  thing  that  belongs  to  it.  But  let  my 
brethren  take  care,  that  they  themselves  neither  inflict  an  in- 
jury on  Divine  justice,  by  attributing  that  to  it  which  it 
refuses  ;  nor  on  Divine  grace,  by  transforming  it  into  some- 
thing else,  which  cannot  be  called  grace.  That  I  may  in  one 
word  intimate  what  they  must  prove,  such  a  transformation 
they  effect  when  they  represent  "  the  sufficient  and  efficacious 
grace,  which  is  necessary  to  salvation,  to  be  irresistible,"  or  as 
acting  with  such  potency  that  it  cannot  be  resisted  by  any  free 
creature. 


APOLOGY   OK   DEFENCE.  367 

ARTICLE  XXVIII.   (Yin.) 

The  grace  sufficient  for  salvation  is  conferred  on  the  Elect ^ 
and  on  the  Non-elect ;  that^  if  they  will^  they  may  lelieve  or 
not  helicve^  may  he  saved  or  not  saved. 

ANSWER. 

OuK  brethren  here  also  manifest  the  same  negligence. 
They  take  no  pains  to  know  what  my  sentiments  are  ;  they  are 
not  careful  in  examining  what  truth  there  is  in  my  opinions  ; 
and  they  exercise  no  discretion  about  the  words  in  which  they 
enunciate  my  sentiments  and  their  own.  They  know  that  I 
use  the  work  "  Election"  in  two  senses,  (i.)  For  the  decree 
by  which  God  resolves  to  justify  believers  and  to  condemn 
unbelievers,  and  which  is  called  by  the  Apostle,  "  the  purpose 
of  God  according  to  election."  (Rom.  ix,  11.)  (ii.)  And  for 
the  decree  by  which  He  resolves  to  elect  these  or  those  nations 
and  men  with  the  design  of  communicating  to  them  the  means 
of  faith,  but  to  pass  by  other  nations  and  men.  Yet,  without 
this  distinction,  they  fasten  these  sentiments  on  me  ;  when,  by 
its  aid,  I  am  enabled  to  affirm,  not  only,  "sufficient  grace  is 
conferred  on,  or  rather  is  offered  to,  the  Elect  and  the  ]N'on- 
elect ;"  but  also,  "  sufficient  grace  is  not  ofiered  to  any  except 
the  Elect."  (i.)  "  It  is  offered  to  the  Elect  and  the  E'en-elect," 
because  it  is  offered  to  unbelievers,  whether  they  will  after- 
wards believe  or  not  believe,  (ii.)  "  It  is  offered  to  none 
except  the  Elect,"  because,  by  that  very  thing  which  is  offered 
to  them,  they  cease  to  be  of  the  number  of  those  of  whom  it  is 
eaid,  "  He  suffered  them  to  walk  in  their  own  ways  ;"  (Acts 
xiv,  16  ;)  and,  "  He  hath  not  dealt  so  with  any  nation." 
(Psalm  cxlvii,  20.)  And  who  shall  compel  me  to  use  words 
of  their  prescribing,  unless  proof  be  brought  from  scripture 
that  the  words  are  to  be  thus  and  in  no  other  way  received  ? 

I  now  proceed  to  the  other  words  of  the  article.  "  That,  if 
they  will,  they  may  believe  or  not  believe,  be  saved  or  not 
saved."    I  say,  in  two  different  senses  may  these  words  be 


368  JAMES   AEMTNIUS. 

received,  "  if  they  will,  they  may  believe,"  that  is,  either  by 
their  own  j)Owers,  or  as  they  are  excited  and  assisted  by  this 
grace.  "  Or  the}^  may  not  believe,"  while  rejecting  this  grace 
by  their  own  free  will,  and  resisting  it.  "  They  may  be  saved 
or  not  saved,"  that  is,  saved  by  the  admission  and  right  use 
of  grace,  not  saved  by  their  own  [?nalltla']  wickedness,  reject- 
ing that  without  which  they  cannot  be  saved. 

To  the  whole  together  I  replj^,  that  nothing  is  declared  in 
these  words,  in  whatever  manner  they  may  be  understood, 
which  St.  Augustine  himself  and  his  followers  would  not  will- 
ingly have  acknowledged  as  true.  I  say,  in  these  words  are 
enunciated  the  very  sentiments  of  St.  Augustine ;  yet  he  was 
the  chief  champion  against  the  Pelagian  heresy,  being  ac- 
counted in  that  age  its  most  successful  combatant.  For  in  his 
ti-eatise  on  nature  and  grace^  (c.  67,)  St.  Augustine  speaks 
thus:  "Since  He  is  every  where  present,  who,  by  many 
metliods  through  the  creature  that  is  subservient  to  Ilim  as 
his  Lord,  can  call  him  who  is  averse,  can  teach  a  believer,  can 
comfort  him  who  hojtes,  can  exhort  the  diligent  man,  can  aid 
him  who  strives,  and  can  lend  an  attentive  ear  to  him  who 
deprecates ;  it  is  not  imputed  to  thee  as  a  fault,  that  thou  art 
unwillingly  ignorant,  but  that  thou  neglectest  to  enquire  after 
that  of  which  thou  art  ignorant ;  not  that  thou  dost  not  collect 
and  bind  together  the  shattered  and  wounded  members,  but 
that  thou  despisest  Him  who  is  willing  to  heal  thee."  The 
book  entitled  "  The  Vocation  of  the  .Gentiles^''''  which  is 
attributed  with  a  greater  semblance  of  probability  to  Prosper, 
than  to  St.  Ambrose,  has  the  following  passage  :  "  On  all  men 
has  always  been  bestowed  some  measure  of  heavenly  doctrine, 
which,  though  it  was  of  more  sparing  and  hidden  grace,  was 
yet  sufficient,  as  the  Lord  has  judged,  to  serve  some  men  for  a 
remedy,  and  all  men  for  a  testimony."  {Lih.  2.  c.  5.)  In  the 
commencement  of  the  ninth  chapter  of  the  same  book,  he  ex- 
plains the  whole  matter  by  saying :  "  The  Grace  of  God  has 
indeed  \jprincijpaliter\  the  decided  pre-eminence  in  our  justi- 
fications, persuading  us  by  exhortations,  admonishing  us  by 
examples,  affrighting  us  by  dangers,  exciting  us  by  miracles, 
by  giving  understanding,  by  inspiring  counsel,  and  by  illu- 


APOLOGY   OR   DEFENCE.  369 

minating  the  heart  itself  and  imbuing  it  with  the  affections  of 
faith.  But  the  will  of  man  is  likewise  sulijoiued  to  it  and  is 
united  with  it,  which  has  been  excited  to  tliis  by  the  before- 
mentioned  succors,  that  it  may  co-operate  in  the  Divine  work 
witliiu  itself,  and  may  begin  [excrcere  ad  merituiji]  to  follow 
after  the  reward  which,  by  the  heavenly  seed,  it  has  conceived 
for  the  object  of  its  desire,  ascribing  the  failure  to  its  own  mu- 
tability, and  the  success  (if  the  issue  be  jirosperous)  to  the  aid 
of  grace.  This  aid  is  afforded  to  all  men,  by  innumerable 
methods  both  secret  and  manifest;  and  the  rejection  of  this 
assistance  by  many  pei'sons,  is  to  be  ascribed  to  their  negli- 
gence ;  but  its  reception  by  many  x)crsons,  is  both  of  Divine 
grace  and  of  the  human  will." 

I  do  not  produce  these  passages,  as  if  I  thought  that  either 
my  brethren  or  I  must  abide  by  the  sentiments  of  the  Fathers, 
but  only  for  the  purpose  of  removing  from  myself  the  crime  of 
Pelajnanism  in  this  matter. 


ARTICLE   XXIX.     (IX.) 

Believers  can  perfectly  fulfill  the  Law^  and  live  in  the  world 
without  sin. 

ANSWER. 

This  is  what  I  never  said.  But  when  a  certain  person  once, 
in  a  public  disputation  on  the  Baptism  of  Infants^  was  en- 
deavoring, by  a  long  digression,  to  bring  me  to  the  point — 
either  to  declare  that  believers  could  perfectly  fulfill  the  law  of 
God,  or  that  they  could  not — I  declined  an  answer,  but  quoted 
the  opinion  of  St.  Augustine,  from  the  second  book  of  his 
Treatise  On  the  demerits  cmd  7'emission  of  sins,  against  the 
Pelagians.  That  passage,  I  will  here  transcribe,  that  I  may 
defend  myself  against  the  charge  of  Pelagianism  ;  because,  I 
perceive  that  the  men  with  whom  I  have  to  do,'  consider  even 
these  sentiments  to  be  Pelagian,  though  they  can  on  no  ac- 
count whatever,  be  reckoned  such. 

24  VOL.  L 


370  JAMES    ARMmiUS. 

St.  Augustine  says :  "  "We  must  not  instantly  with  an  in- 
cautious rashness,  oppose  those  who  assert  that  it  is  possible 
for  man  to  be  in  this  life  without  sin.  For  if  we  deny  the  pos- 
sibility of  this,  we  shall  derogate  both  from  the  free  will  of 
tnan^  which  desires  to  be  in  such  a  perfect  state  by  willing  it ; 
and  from  the  power  or  mei'cy  of  God^  who  effects  it  by  the 
assistance  which  He  affords.  But  it  is  one  question  lohether  it 
he  possible,  and  another  whether  such  a  man  actually  exists. 
It  is  one  question,  if  such  a  perfect  Tnan  is  not  in  existence 
when  it  is  possible,  why  is  he  not  ?  And  it  is  another,  not 
only  whether  there  is  any  one  who  has  never  had  any  shi  at 
all,  but  likewise,  whether  there  could  at  any  time  have  been 
such  a  man,  or  that  it  is  now  possible  f  In  this  fourfold  pro- 
posal of  questions,  if  I  be  asked  '  is  it  possible  for  a  man  to 
exist  in  the  present  life  without  sin  V  I  shall  confess,  that  it  is 
possihle  by  the  grace  of  God,  and  by  m.an's  free  will.''''     (Cap.  6.) 

In  another  of  his  works,  St.  Augustine  says  :  "Pelagius  dis- 
putes correctly,  that  they  confess  it  not  to  be  impossible,  by  the 
very  circumstance  of  either  many  or  all  persons  wishing  to  do 
it;  [perfectly  to  fulfill  the  law  of  God;]  but  let  him  confess 
whence  it  is  possible,  and  peace  is  instantly  established.  For 
the  possibility  arises  from  the  grace  of  God  through  Christ 
Jesus,"  (fee.  {On  Nature  and  Grace,  against  the  Pelagians, 
cap.  59,  60.)  And  in  a  subsequent  passage  :^  "  For  it  may  be 
made  a  question  among  true  and  pious  Christians,  has  there 
ever  been,  is  there  now,  or  can  there  be,  in  this  life,  any  man 
who  lives  so  justly  as  to  have  no  sin  at  all  ?  Whosoever 
doubts  about  the  possibility  of  the  existence  of  such  a  person 
after  this  life,  he  is  destitute  of  understanding.  But  I  am  un- 
willing to  enter  into  a  contest,  about  this  possibility  even  in 
the  present  life."  See  the  paragraphs  which  immediately  suc- 
ceed in  the  same  chapter.  And  in  the  69th  chapter  of  that 
work,  he  says  :  "  By  the  very  thing,  by  which  we  most  firmly 
believe  that  a  just  and  good  God  could  not  command  impossi- 
bilities, we  are  admonished  both  of  what  we  may  do  in  things 
easy  of  accomplishment,  and  of  what  we  may  ask  in  matters 
of  difficulty ;  because  all  things  are  easy  to  charity,"  &c. 

I  do  not  oppose  this  opinion  of  St.  Augustine  ;  but  I  do  not 


APOLOGY   OR   DEFENCE.  371 

enter  into  a  contest  about  any  part  of  the  wliole  matter.  For 
I  think  the  time  may  be  fur  more  happily  and  usefully  era- 
ployed  in  ])rayei'8  to  obtain  what  is  lacking  in  each  of  us,  and 
in  serious  admonitions  that  every  one  endeavor  to  proceed  and 
to  press  forward  towards  the  mark  of  perfection,  tlian  when 
spent  in  such  disputations. 

But  my  brethren  will  say,  that  in  the  114th  question  of  our 
Catechism  this  very  subject  is  treated,  and  that  it  is  there 
asked,  "  Can  those  persons  who  are  converted  to  God,  perfectly 
observe  the  Divine  Commands  ?"  The  answer  subjoined  is, 
[f)2mi?ne,']  "By  no  means."  To  this  observation  I  reply,  that 
I  do  not  say  anything  against  it ;  but  that  the  reason  of  the 
negative  answer  [or  scriptural  proof  added]  is  about  the  act^ 
when  the  question  itself  is  about  the  possihility  •  and  that, 
therefore,  from  this,  nothing  is  proved.  It  is  also  well  known 
that  this  answer  had  been  rejected  by  some  persons  ;  and  that 
it  was  only  by  the  intervention  of  the  brethren,  who  added  an 
explanation  to  it,  that  it  afterwards  obtained  the  api>robation 
of  the  same  individuals.  But  I  shall  be  perfectly  willing  to 
enter  into  a  conference  with  my  brethren  al)out  this  matter, 
whenever  it  sliall  be  convenient ;  and  I  hope  we  shall  easily 
agree  in  opinion. 


AETICLEXXX.    (X.) 

It  may  admit  of  discussion^  whether  Semi-Pelagianism  is  not 
real  Christianity. 

AN8^VER. 

In  a  certain  lecture  I  said,  that  it  would  be  easy,  under  the 
pretext  of  Pelagianism,  to  condemn  all  those  things  of  which 
we  do  not  approve,  if  we  may  invent  [semi^  hnlf^  quarter^ 
three-fourths^  four-fifths  Pela<jianism^  and  so  upwards.  And 
I  added,  that  it  might  admit  of  discussion,  whether  Semi-Pe- 
Idgianism  is  not  real  Christianity/.     By  these  remarks  it  was 


372  JAMES    AEMDmJS. 

not  my  wish  to  patronize  Pelagian  doctrine  ;  but  I  was  desi- 
rous to  intimate,  that  something  might  be  accouunted  as  Semi- 
Pelagianism  which  does  not  depart  from  the  truth  of  Christian 
doctrine.  For  as,  when  a  departure  is  once  made  from  the 
truth,  the  descent  towards  falsehood  becomes  more  and  more 
rapid  ;  so,  by  receding  from  falsehood,  it  is  possible  for  men 
to  arrive  at  truth,  which  is  often  accustomed  to  stand  as  iliQ 
mean  between  two  extremes  of  falsehood.  Such  indeed  is  the 
state  of  the  matter  in  Pelagianism  and  Manicheism.  If  any 
man  can  enter  on  a  middle  way  between  these  two  heresies, 
he  will  be  a  true  Catholic,  neither  inflicting  an  injury  on 
Grace,  as  the  Pelagians  do,  nor  on  Free  Will  as  do  the  Mani- 
chees.  Let  the  Refutation  be  perused  which  St.  Augustine 
wrote  against  both  these  heresies,  and  it  will  appear  that  he 
makes  this  very  acknowledgement.  For  this  reason  it  has  hap- 
pened, that,  for  the  sake  of  confirming  their  different  opinions, 
St.  Augustine's  words,  when  writing  against  the  Manichees, 
have  been  frequently  quoted  by  the  Pelagians  ;  and  those 
which  he  wrote  against  the  Pelagians,  have  been  quoted  by 
the  Manichees. 

This,  therefore,  is  what  I  intended  to  convey  ;  and  that  my 
brethren  may  understand  my  meaning,  I  declare  openly,  "that 
it  will  be  quite  as  easy  a  task  for  me  to  convict  the  sentiments 
of  some  among  them  of  Manicheism,  and  even  of  Stoicism,  as 
they  will  be  really  capable  of  convicting  others  of  Pelagian- 
ism, whom  they  suspect  of  holding  that  error."  But  I  wish 
us  all  to  abstain  from  odious  names  of  this  description,  as  they 
are  employed  without  producing  any  benefit.  For  he  who  is 
accused  will  either  deny  that  his  sentiments  are  the  same  as 
those  of  Pelagius  ;  or,  if  he  acknowledges  the  existence  of  a 
similarity,  he  will  say  that  Pelagius  was  wrongly  condemned 
by  the  Church.  It  would  be  better  then  to  omit  these  epithets, 
and  to  confer  solely  about  the  matter  itself  ;imless,  approaching 
to  the  opinion  of  the  Papists,  we  hold  that  what  has  once  been 
determined  by  the  Church,  cannot  be  drawn  into  controversy. 


ATOLOGY  OR  DEFENCE.  37S 


ARTICLE  XXXL   (XI.) 

It  is  not  correctly  said  in  the  Catechism^  that  "  God  is  a/n- 
gry  with  us  for  [inriata]  hirth-shis  ^''^  hecaiise  original  sin  is  a 
jninishment.  But  whatever  is  a  punishment  is  not  properly 
a  sin. 

ANSWER. 

Is'carlj  two  months  ago,  a  certain  minister  of  God's  word, 
came  to  me,  desirous,  as  he  declared,  to  confer  with  me  about 
the  opinion  which  I  held  concerning  the  Catechism  and 
Dutch  Confession  being  subjected  to  examination  in  our  Na- 
tional Sjnod.  On  this  subject  we  had  some  conversation  to- 
gether, and  I  concluded  the  expression  of  my  opinion  with 
this  syllogism  :  "  Every  human  writing  which  is  not  [auT-o'zrfi?ou] 
in  itself  entitled  to  implicit  credit,  not  authentic,  and  not  di- 
vine, may  be  examined,  and  indeed  ought  to  be  ;  when  it  can 
be  done  in  order,  and  after  a  legitimate  manner,  that  is,  in  a 
Synod,  to  which  [the  consideration  of]  these  writings  belongs. 
But  such  productions  are  the  Catechism  and  our  Confession. 
Therefore,  they  may  and  ought  to  be  subjected  to  examina- 
tion." When  he  had  wearied  himself  in  opposing  a  few 
things  to  this  syllogism,  which  I  soon  dispersed  by  the  clearest 
light  of  truth,  he  began  to  enquire  what  [objections]  they  were 
which  I  had  against  the  Confession  and  Catechism  ;  I  replied, 
that  I  had  nothing  against  those  formularies,  for  that  would 
be  an  act  of  prejudging,  which  I  would  not  take  upon  myself; 
but  that  there  were  matters  in  those  two  jjroductions,  about 
which  it  was  my  wish  to  confer  in  a  legitimate  and  orderly 
manner,  with  my  brethren  at  their  own  time,  in  a  Synod, 
whether  on  every  point  they  be  agreeable  to  the  scriptures,  or 
whether  they  dissent  in  any  respect  from  them.  For  this  pur- 
pose, that  if,  after  a  serious  and  strict  examination,  they  be 
found  t(j  agree  with  the  scriptures,  they  may  be  ap])rovcd  and 
confirmed  by  recent  and  fresh  sanctions ;  or  that,  if  found  to 
dissent  from  them,  they  may  be  corrected  as  commodiously  as 
possible. 


374  JAMES   AEMINIUS. 

He  became  urgent  with  me,  therefore,  and  requested  that  I 
would  disclose  to  him  those  points  about  which  I  was  desirous 
to  confer ;  and  he  declared,  that  he  asked  this  favor  for  no 
other  reason  than  that  he  might  be  able  himself  to  think  seri- 
ouslj  about  them.  Unwilling  positively  to  deny  this  his  re- 
quest, I  began  to  produce  some  parts  of  the  Confession,  and 
esj)ecially  the  fourteenth  Article.  But  he  said,  "  that  he  made 
small  account  of  this,  because  he  thought  something  might 
easily  be  discovered  in  the  Confession,  which  did  not  perfectly 
and  in  every  respect  correspond  with  the  scriptures,  at  least 
with  regard  to  its  phraseology,  for  it  was  the  composition 
of  only  a  few  persons,  and  in  fact  was  written  in  the  earliest 
times  of  the  Reformation  from  Popery  ;  and  that  he  perceived 
very  little  danger  in  the  Confession  being  corrected  in  some 
passages,  since  it  was  not  much  in  use  among  the  people." 

But  when  he  began  to  be  still  more  urgent  concerning  the 
Catechism,  desirous  in  that  particular  likewise  to  gratify  him, 
I  adduced  some  passages,  and,  among  others,  the  answer  to 
the  tenth  question,  in  which  God  is  said  "  by  horrid  methods 
to  be  angry  both  on  account  of  birth-sins,  and  on  account  of 
those  also  which  we  ourselves  commit,"  &c.  I  said  two  things, 
in  these  words,  might  admit  of  discussion,  (i.)  Whether  we 
could  correctly  call  this  universal  taint  in  our  nature  "  birth- 
sins"  in  the  plural  number.  I  had  scarcely  made  this  remark, 
when  he,  without  waiting  for  any  further  explanation,  said, 
"  that  on  one  occasion,  while  he  was  explaining  the  Catechism 
to  some  students,  he  had  himself  begun  to  think  whether  it 
was  a  good  and  proper  phrase ;  but  that  he  had  defended  it 
by  this  argument — The  Catechism  employs  the  plural  number 
on  account  of  07'iginal  siji  itself  and  on  account  of  the  sin 
co^nmitted  ly  Adam  which  was  the  cause  of  that  original  sinP 
But  as  I  considered  that  kind  of  defence  to  be  unworthy  of  any 
confutation,  I  said,  it  was  better  for  him  at  once  to  own  that 
these  words  required  emendation,  than  to  give  such  an  ex- 
planation of  them.  After  this  conversation,  I  added  another 
remark.  (2.)  It  may  admit  of  discussion,  whether  God  could 
be  angry  on  account  of  original  sin  which  was  born  with  us, 
since  it  seemed  to  be  inflicted  on  us  by  God  as  a  punishment 


ATOLOQY   OR   DEFENCE.  375 

of  the  actual  sin  which  had  beeu  committed  by  Adam  and 
by  us  in  Iliui.  For,  in  that  case,  the  progress  would  be  infi- 
nite, if  God,  auijry  on  account  of  the  actual  sin  of  Adam,  were 
to  punish  us  with  this  original  sin  ;  were  lie  again  to  be  angry 
with  us  for  this  original  sin,  and  inflict  on  us  anotlier  punish- 
ment ;  and,  for  a  similar  cause  were  He  a  third  time  to  be 
angry  on  account  of  that  second  punishment  which  had  been 
inflicted,  guUt  and  punishment  thus  mutually  and  frequently 
succeeding  each  other,  without  the  intervention  of  any  actual 
sin.  When  to  tliis  observation  he  replied,  "  that  still  it  was 
sin^  I  said,  I  did  not  deny  that  it  was  shi,  but  it  was  not 
actual  sin.  And  I  quoted  the  seventh  chapter  of  the  Epistle 
to  the  Romans.^  in  which  the  Apostle  treats  on  the  sin,  and 
says  that  "  it  produces  in  the  unregenerate  all  manner  of  con- 
cupiscence," thus  intimating  that  we  must  distinguish  between, 
actual  sin,  and  that  which  was  the  cause  of  other  sins^  and 
which,  on  this  very  account  might  be  denominated  "sin." 

Matters  were  at  that  interview  discussed  between  us  in  this 
placid  manner,  and  for  the  purpose  which  I  have  just  stated  ; 
and  I  know  that  I  never  S2:»oke  upon  this  subject  in  any  other 
place.  Yet  this  our  conversation  was  related  to  a  certain  learned 
man,  the  very  same  day  on  which  it  occurred,  either  by  the 
minister  himself,  or  by  some  one  who  had  heard  it  from  him. 
I  had  it  from  the  lips  of  this  learned  man  himself,  who  ui-ged 
it  against  me  as  an  objection,  within  a  few  days  after  the  min- 
ister and  I  had  held  this  discourse  :  for  the  minister  had  resi- 
ded at  this  learned  man's  house,  during  his  stay  in  Ley  den. 

Is  it  equitable  that  things  which  are  thus  discussed  among 
brethren  for  the  sake  ot  conference,  should  be  instantly  dissem- 
inated, and  publicly  proclaimed  as  heretical  ?  I  confess  that 
I  am  devoid  of  all  discernment,  if  such  conduct  as  this  is  not 
the  very  violation  of  the  law  of  all  familiarity  and  friendship. 
Tet  these  are  the  persons  who  complain,  that  I  decline  to  con- 
fer with  them  ;  that,  when  I  am  calmly  asked,  I  refuse  to 
declare  my  sentiments ;  and  that  I  hold  their  mindrf  in  sus- 
pense ! 

To  this  article,  therefore,  I  briefly  reply  :  It  is  ftilse  that 
I  said,  "  that  this  is  not  correctly  expressed  in  the  Catechism." 


376 


JAMES   AEMESnUS. 


For  I  told  that  minister  openly,  \nonferre  prcejudicium^  that 
I  would  not  prejudge  the  matter ;  that  I  was  desirous  to  wait 
for  the  judgment  of  my  brethren  on  matters  of  this  kind,  and 
on  others  which  were  comprised  in  the  Catechism  and  Confes- 
sion; and  that,  after  things  had  been  thus  maturely  and 
accurately  weighed,  something  determinate  might  be  con- 
cluded. 

But  a  previous  conference  of  this  description  seems  to  be 
attended  with  some  utility  on  this  account,  it  prevents  any 
man  from  offering  to  the  Synod  itself  for  examination  and  ab- 
judication those  matters  which,  by  such  a  i)rivate  conversation 
as  this,  he  might  understand  to  have  no  difficulties  in  them. 
Let  the  brethren  recall  to  mind  what  was  asked  of  the  Pro- 
fessors of  Divinity  in  our  University,  by  the  Synod  of  South 
Holland,  held  at  Gorchum,  and  let  them  compare  it  among 
themselves.  We  are  asked  diligently  to  read  through  the^ 
Confession  and  Catechism,  and,  if  we  find  anything  in  them 
which  merits  animadversion,  to  announce  the  same  seasonably 
and  in  order.  And  this,  on  my  own  part,  I  j^romised  to  do.  For 
this  purpose,  is  not  a  private  conference  with  brethren  highly 
useful,  that  what  can  be  removed  by  it  may  not  be  proposed 
to  the  Synod  for  discussion  ?  But  that  minister  and  I  had 
known  each  other  for  many  years ;  I  had  also  long  held  epis- 
tolary correspondence  with  him,  and  had  conversed  with  him 
on  the  articles  of  faith.  On  this  account  therefore,  I  thought 
that  I  ought  to  com]3ly  with  his  request,  as  an  experiment 
whether  he  could  expedite  the  affair. 


CONCLUSION. 


This  then  is  the  answer  which  I  have  thought  proper  to  make, 
at  present,  to  the  Thiett-one  Articles  that  have  been  objected 
against  me.  If  I  have  not  given  satisfaction  by  it  to  some 
men,  I  am  prepared  to  confer  in  order  with  any  of  them  upon 
these  subjects  and  others  which  pertain  to  the  Christian  Reli- 
gion, for  this  purpose,  that  we  may  either  agree  in  our  senti- 


APOLOGY   OR   DEFENCE.  377 

merits ;  or,  if  this  resnlt  cannot  be  obtained  by  a  conference, 
that  we  bear  with  each  other,  when  it  has  become  evident  how 
far  we  severally  proceed  together  in  the  matter  of  religion,  and 
what  things  they  are  of  which  we  approve  or  disapprove,  and 
that  these  points  of  difference  are  not  of  such  a  description  m 
to  forbid  professoi^s  of  the  same  religion  to  hold  difi'ercnt  sen- 
timents about  them. 

Some  persons  perhaps  will  reproach  me  with  "  appearing 
sometimes  to  answer  with  doubt  and  desitation,  when  it  is  the 
duty  of  a  Divine  and  a  Professor  of  Theology  to  be  fully  per- 
suaded about  those  things  which  he  will  teach  to  others,  and 
not  to  fluctuate  in  his  opinions."  To  these  persons  I  wish  to 
reply. 

1.  The  most  learned  man,  and  ho  who  is  most  conversant 
with  the  Scriptures,  is  ignorant  of  many  things,  and  is  always 
but  a  scholar  in  the  school  of  Christ  and  of  the  Scriptures. 
But  one,  who  is  thus  ignorant  of  many  things,  cannot,  without 
hesitation,  give  answer  in  reference  to  all  things  about  which 
an  opportunity  or  necessity  for  speaking  is  presented  either  by 
adversaries  or  by  those  who  wish  to  ask  and  ascertain  his  sen- 
timents by  private  or  public  conference  and  disputation.  For 
it  is  better  for  him  to  speak  somewhat  doubtfully,  than  [affiriTi- 
anter'\  dogmatically,  about  those  things  of  which  he  has  no 
certain  knowledge ;  and  to  intimate  that  he  himself  requires 
daily  progress,  and  seeks  for  instruction  as  well  as  they.  For 
I  think  no  one  has  jjroceeded  to  such  a  pitch  of  audacity,  as 
to  style  himself  a  master  that  is  ignorant  of  nothing,  and  that 
indulges  no  doubts  about  any  matter  whatever. 

2.  It  is  not  everything  which  becomes  a  subject  of  contro- 
versy that  is  of  equal  ini})ortance.  Some  things  are  of  such  a 
nature  as  to  render  it  unlawful  for  any  man  to  feel  a  doubt 
concerning  them,  if  he  have  any  wish  to  be  called  by  the  name 
of  Christian.  But  there  are  other  things  which  are  not  of  the 
same  dignity,  and  about  which  those  who  treat  on  catholic 
sentiments  [such  orthodox  doctrines  as  are  held  by  all  real 
Christians,]  have  dissented  from  each  other,  without  any  breach 
of  truth  and  Christian  peace.  Of  what  description  those  sub- 
jects may  be  which  are  discussed  in  these  Articles,  and  about 


378  JAMES    AEMTNTUS. 

which  I  have  appeared  to  answer  with  hesitation,  and  whether 
they  be  of  absohite  necessity,  may  likewise  become  in  due 
time  a  topic  of  discussion. 

3.  My  reply  [to  these  thirty-one  articles]  is  not  iDcremptory : 
Not  that  I  have  in  them  said  anything  against  conscience,  but 
because  I  did  not  consider  it  requisite  to  bring  forward,  in  the 
first  instance,  all  those  things  which  I  might  be  able  to  say. 
I  accounted  my  answer  sufficient,  and  more  than  sufficient,  for 
all  those  objections,  which  have  not  the  slightest  foundation 
on  any  reasons  whatsoever ;  not  only  because  they  were  un- 
truly charged  against  me,  but  because  they  did  not  impinge 
against  the  truth  of  the  Scriptures.  In  the  greater  number  of 
these  Articles,  I  might  have  discharged  the  whole  of  my  duty, 
in  sim23ly  denying  them,  and  in  demanding  proof.  But  I  have 
gone  further  than  this,  that  I  might  in  some  degree  give  sat- 
isfaction, and  that  I  might  besides  challenge  my  brethren  to  a 
conference,  if  they  should  think  it  necessary.  This  I  will  never 
decline,  provided  it  be  lawfully  instituted,  and  in  such  a  man- 
ner as  to  inspire  hopes  of  any  benefits  to  be  derived  from  it. 
If  after  that  conference  it  be  discovered  that,  either  because  I 
am  ignorant  of  necessary  things  which  ought  to  be  taught  in 
the  Church  and  in  the  University ;  or  because  I  hold  unsound 
opinions  about  articles  on  which  some  importance  is  placed 
for  obtaining  salvation  and  for  the  illustration  of  divine  glory  ; 
or  because  I  doubt  concerning  such  things  as  ought  to  be  de- 
livered [asseveranter]  dogmatically  and  inculcated  with  seri- 
ousness and  rigor,  if  for  these  reasons  it  be  discovered  that, 
according  to  this  our  unhappy  [natural]  condition,  I  am  un- 
worthy to  hold  any  office  in  the  Church  or  University,  (for 
who  is  sufficient  for  these  things?)  I  will,  without  reluctance, 
resign  my  situation,  and  give  place  to  a  man  possessed  of 
greater  merit. 

But  I  wish  to  advise  my  brethren,  particularly  those  of  them 
who  are  my  juniors,  and  who  have  not  "  their  senses  so  much 
exercised"  in  the  Scriptures  as  to  be  enabled  to  deliver  out  of 
those  Scriptures  determinate  opinions  about  all  things,  that 
they  be  not  too  bold  in  asserting  anything,  of  which  when  re- 
quired to  give  their  reasons,  they  will  be  able  with  great  dif- 


APOLOGY   OR   DEFENCE.  379 

ficulty  to  produce  them  ;  uiid,  besides,  tliat  they  be  sedulously 
on  their  guard  lest,  after  they  have  strenuously  affirmed  any- 
thing which  I  call  in  doubt  witliout  employing  the  contrary 
affirmation,  and  it  be  discovered  that  the  arguments  wliich  I 
emj)loy  in  justification  of  my  doubts  are  stronger  than  those 
on  which  they  rely  in  that  their  affirmation,  they  incur  the 
charge  of  immodesty  and  arrogance  among  men  of  prudence, 
and  from  this  very  circumstance  be  accounted  unworthy  of  the 
place  which  they  hold  with  so  much  presumption.  For  it  be- 
comes a  Bishop  and  a  Teacher  of  the  Church,  not  only  to  hold 
fast  the  fiiithful  word  as  he  hath  been  taught,  that  he  may  be 
able  by  his  sound  doctrine,  both  to  exhort  and  to  convince  the 
gainsay ers,  (Titus  i,  9, 7,)  but  likewise  not  to  be  given  to  self- 
will,  arrogance,  and  boldness.  Into  which  faults  novices  easily 
fall,  (1  Tim.  iii,  6,) who,  "by  their  inexperience,  are  unac- 
quainted with  the  vast  difficulty  with  which  the  eye  of  the 
inward  man  is  healed,  that  it  may  be  enabled  to  look  upon  its 
sun  ;  with  the  sighs  and  groans  by  which  we  are  able  in  any 
small  degree  to  attain  to  an  understanding  of  God  ;  with  the 
labor  necessary  for  the  discovery  of  truth  ;  and  with  tlie  diffi- 
culty of  avoiding  errors."  Let  them  consider,  that  nothing  is 
more  easy  for  them,  than  not  only  to  assert,  but  also  to  think, 
tliat  they  have  discovered  tlie  truth.  But  they  will  themselves 
at  lengtli  acknowledge  the  real  difficulties  with  which  tlie  dis- 
covery is  attended,  when  with  seriousness  and  earnestness  they 
enter  into  a  conference  about  the  matters  in  controversy,  and 
have  after  a  rigid  examination  discussed  all  those  things  which 
may  have  been  alleged  on  both  sides. 


NINE  QUESTIONS. 


EXHIBITED,  BY  THE  DEPUTIES  OF  THE  SYNOD,  TO  THEIR  LORDSHIPS  THE 
CURATORS  OF  THE  UNIVERSITY  OF  LEYDEN,  FOR  THE  PURPOSE  OF  OB- 
TAINING AN  ANSWER  TO  EACH  OF  THEM  FROM  THE  PROFESSORS  OF  DI- 
VINITY; AND  THE  REPLIES  WHICIIJAMES  ARMINIUS  GAVE  TO  TEEM,  IN 
NOVEMBER,  1605.    AVITH  OTHER  NINE  OPPOSITE  QUESTIONS. 


THE   NINE   QUESTIONS.  NINE   OPPOSITE   QUESTIONS. 

I.  I. 

Which  is  Jirst, 'Ei.viCTio's,  or  Faith  tkuly  Is  the  decree  "  for  bestowing  Faith  on  any 
FOKESEEir,  so  that  God  elected  his  people  ao-  one,"  previous  to  tliat  by  which  is  appointed 
cording  to  faith  foreseen  ?  "  the  Necessity  of  Faith  to  salvation  ?" 

AliTSWER   TO   THIS  QUESTION. 

The  equivocation  in  the  word  "  Election,"  makes  it  impossi- 
ble to  answer  this  question  in  any  other  manner,  than  by  dis- 
tinction. If  therefore  "  Election"  denotes  "  the  decree  which 
is  according  to  election  concerning  the  justification  and  salva- 
tion of  believers,"  I  say  Election  is  prior  to  Eaith,  as  being  that 
by  which  Faith  is  appointed  as  the  means  of  obtaining  salvation. 
But  if  it  signifies  "  the  decree  by  which  God  determines  to  be- 
stow salvation  on  some  one,"  then  Faith  foreseen  is  prior  to 
Election.  For  as  believers  alone  are  saved,  so  only  believers 
are  predestinated  to  salvation.  But  the  Scriptures  know  no 
Election,  by  which  God  precisely  and  absolutely  has  deter- 
mined to  save  anyone  without  having  first  considered  him  as  a 
believer.  For  such  an  Election  would  be  at  variance  with  the 
decree  by  which  he  hath  determined  to  save  none  but  believers. 


NINB  QUESTIONS.  381 

n.  11. 

If  it  he  said,  "that  God,  by  his  eter-  Is  "to  tlctermino  or  direct  all  things  and 
nal  decree,  has  determined  and  governs  all  every  tliini:,  even  the  dci)raved  wills  of  men, 
filings  and  ereri/  thing,  even  the  depraved  to  appointed  good  ends,"  tlio  same  thing  as 
ttills  of  men,  to  [cerlos]  appointed  good  "  to  determine  that  man  bo  made  [citiovuti] 
ends,"  does  it  follow  from  this,  that  God  is  corrupt,  by  which  a  way  maj'  bo  opened  for 
Via  author  of  sin  t  executing  God's  absolute  decree  concerning 

damning  some  men  through  wrath,  and  saving 
others  tlirough  mercy  ?" 

ANS^VER   TO   THIS   QUESTION. 

Sin  is  the  transgression  of  the  law ;  therefore,  God  will  be 
the  author  of  sin,  if  lie  cause  any  man  to  transgress  the  law. 
This  is  done  by  denying  or  taking  away  wliat  is  necessary  for 
fulfilling  the  law,  or  by  impelling  men  to  sin.  But  if  this 
"  determination"  be  that  of  a  will  which  is  already  depraved, 
since  it  does  not  signify  the  denying  or  the  removing  of  grace 
nor  a  corrupt  impelling  to  sin,  it  follows,  that  the  consequence 
of  this  cannot  be  that  God  is  the  author  of  sin.  But  if  this 
"  determination"  denote  the  decree  of  God  by  which  He  re- 
solved that  the  will  should  become  depraved,  and  that  man 
should  commit  sin,  then  it  follows  from  this  that  God  is  the 
author  of  sin. 

HL  m. 

Does  original  sin^  of  itself,  render  man  If  some  men  are  condenmed  eolaly  oa  ae  • 

[tcmn\ohnoxiousto eternal  death,  evemcitlL-  count  of  the  sin  committed  by  Adam,  and 

Old  the  addition  of  any  actual  sinf     Or  is  otliorson  account  of  their  rejection  of  the  Gos- 

tt«  guilt  of  original  sin  taken  away  from  all  pel,  are  there  not  two  peremptory  decrees  con- 

and  every  one  by  the  benejita  of  Christ  the  cerningtbe  damnation  of  men,  and  twojudg- 

Jfediator  t  ments,  one  Legal,  the  other  Evangelical  1 

ANSWER  TO   THIS   QUESTION. 

Tliose  things  which  in  this  question  are  placed  in  opposition 
to  each  other,  easily  agree  together.  For  original  sin  can  ren- 
der man  obnoxious  to  eternal  death,  and  its  guilt  can  be  taken 
away  from  all  men  by  Christ.  Indeed,  in  order  that  guilt  may 
be  removed,  it  is  necessary  tliat  men  be  previously  rendered 


382  JAMES  AEamnns. 

guilty.  But  to  reply  to  eacli  part  se^jarately :  It  is  perversely 
said,  that  "  original  sin  renders  a  man  obnoxious  to  death," 
since  that  sin  is  the  punishment  of  Adam's  actual  sin,  which 
punishment  is  preceded  by  guilt,  that  is,  an  obligation  to  the 
punishment  denounced  by  the  law.  With  regard  to  the  sec- 
ond member  of  the  question,  it  is  very  easily  answered  by  the 
distinction  of  the  soliciting^  obtaining^  and  the  application  of 
the  benefits  of  Christ.  For  as  a  j^articipation  of  Christ's  be- 
nefits consists  in  faith  alone,  it  follows  that,  if  among  these  be- 
nefits "  deliverance  from  this  guilt"  be  one,  believers  only  are 
delivered  from  it,  since  they  are  those  upon  whom  the  wrath 
of'God  does  not  abide. 

lY.  lY. 


Are  the  xcorks  of  the  unregenerate,  vihich  Are  a  serious  [•se?isii«]  consciousness  of  sin, 

proceed  from  thepoioers  of  nature,  so  pleas-  and  an  initial  fear  so  pleasing  to  God,  that  by 

itig  to  God,  as  to  induce  Uim  on  account  of  tliem  He  is  induced  to  forgive  sins,  and  to  cre- 

them   to   confer  supeniatural  and  saving  ate  a  filial  fear  f 
grace  on  those  who  perform  them  t 


ANSWER   TO   THIS   QUESTION. 

Christ  says,  "To  him  that  hath  shall  be  given,  and  from 
him  that  hath  not  shall  be  taken  away  even  that  which  he 
hath."  Not,  indeed,  because  such  is  the  worthiness  and  the 
excellence  of  the  use  of  any  blessing  conferred  by  God,  either 
according  to  nature  or  to  grace,  that  God  should  be  moved  by 
its  merits  to  confer  greater  benefits  ;  but,  because  such  are  the 
benignity  and  liberality  of  God,  that,  though  these  works  are 
unworthy,  yet  He  rewards  them  with  a  larger  blessing.  There- 
fore, as  the  word  [placeo]  '''"'pleasing''''  admits  of  two  meanings, 
we  can  reply  to  the  question  proposed  in  two  ways — either 
affirmoMvchj^  if  that  word  be  viewed  as  signifying  "  to  please," 
"  to  find  favor  in  his  eyes,"  and  "  to  obtain  complacency  for 
itself;"  or  negatively  if  '-'- placeo^''  be  received  for  that  which 
it  also  signifies,  "  to  please  by  its  own  excellence."  Tet  it 
might  be  said,  that  good  works  are  rewarded,  in  a  moral  view, 


NIKE   QUESTIONS.  383 

not  so  nnich  through  the  powers  of  nature,  as  by  some  opera- 
tion in  thein  of  the  Holy  Spirit. 

y.  V. 

Can  God  now,  in  hU>  own  right,  require  Can  God  require  that  man  to  bcllevo  In  Jesus 

faWi  fr-om  faUenman  in   Christ,  lohiclt,  he  Christ,  for  whom  llo  has  detcnnined  by  an 

cannot  hiiFe  of  hiimelff    Bid  does  God  he-  absoluto  decree  that  Christ  sliould  not  die,  and 

stoic  on  (dl  and  every  one,  to  whom  tfie  Goi-  to  wliom  by  the  same  decree  lie  has  detcrmin- 

pel  is  preac/ied,  sujlcient  grace  by  vohioh  ed  to  refuse  the  grace  necessary  for  believing  ? 
ih-ey  may  believe,  if  they  icUl  t 

ANSWER   TO   THIS   QUESTION. 

The  parts  of  this  question  are  not  opposed  to  each  otlier ;  on 
the  contrary,  they  are  at  the  most  perfect  agreement.  So  that 
the  latter  clause  may  be  considered  the  rendering  of  a  reason, 
why  God  may  require  from  fallen  man  faith  in  Christ,  which 
he  cannot  have  of  himself  For  God  may  require  this,  since 
he  has  determined  to  bestow  on  man  sufficient  grace  by  which 
lie  may  believe.  Perhaps,  therefore,  the  question  may  be 
thus  corrected  :  "  Can  God,  now,  in  his  own  right,  demand 
from  fallen  man  faith  in  Christ,  which  he  cannot  have  of  him- 
self, though  God  neither  bestows  on  him,  nor  is  ready  to  be- 
stow, sufficient  grace  by  which  he  may  believe  ?"  This  ques-  q  (a 
tion  will  be  answered  by  a  direct  negative.  God  cannot  by 
any  right  demand  from  fallen  man  faith  in  Christ,  which  he 
cannot  have  of  himself,  except  God  has  either  bestowed,  or  is 
ready  to  bestow,  sufficient  grace  by  which  he  may  believe  if 
he  M  iU.  Nor  do  I  perceive  what  is  ftilse  in  that  reply,  or  to 
what  heresy  it  has  affinity.  It  has  no  alliance  with  the  Pela- 
gian heresy :  for  Pelagius  maintained,  that,  with  the  exception 
of  the  preaching  of  the  Gospel,  no  internal  grace  is  requii'ed 
to  produce  faith  in  the  minds  of  men.  But  what  is  of  more 
consequence,  this  reply  is  not  opposed  to  St.  Augustine's  doc- 
trine of  Predestination  ;  "  yet  this  doctrine  of  his,  we  do  not 
account  it  necessaiy  to  establish,"  as  Innocent,  the  Roman 
Pontiff,  has  observed. 


384  JAMES   AEMINIUS. 

YI.  VI. 

le  justifying  faith  the  effect  and  the  {pn-  Can  that  be  called  a  mere  (;//#,  ■which, 
min]  mere  gift  of  God  atone,  who  calls,  illu-  though  offered  by  the  pure  liberality  of  Ilim 
minutes,  and  reforms  the  icill?  and  is  it  •who  makes  the  offer,  is  still  capable  of  being 
[proprinm]  peculiar  to  the  elect  alone  fro^n  rejected  by  him  to  whom  it  is  offered?  But 
aU  eternity.  does  a  voluntary  acceptance  render  it  unwor- 

thy of  the  name  of  a  gift  t  It  may  likewise 
be  asked,  "  Is  faith  bestowed  on  those  who  are 
to  be  saved?  Or  is  salvation  bestowed  on 
those  who  have  feith  ?"  Or  can  both  these 
questions  be  answered  affirmatively  in  a  differ- 
ent respect  ?  If  they  can,  how  is  it  then  that 
there  is  not  in  those  decrees  a  circle,  in  which 
nothing  is  first  and  nothing  last  ? 

ANSWER   TO   THIS   QUESTION. 

A  double  question  requires  a  double  answer.  (1.)  To  the 
first  I  reply,  Faith  is  the  eflect  of  God  illuminating  the  mind 
and  sealing  the  heart,  and  it  is  his  mere  gift.  (2.)  To  the 
second  I  answer,  by  making  a  distinction  in  the  word  Election. 
K  it  be  understood  as  signifying  Election  to  salvation  /  since 
this,  according  to  the  scriptures,  is  the  election  of  believers,  it 
cannot  be  said,  "Faith  is  bestowed  on  the  elect,  or  on  those 
who  are  to  be  saved,"  but  that  "believers  are  elected  and 
saved."  But  if  it  be  received  for  the  decree  hy  which  God  de- 
termines variously  to  administer'  the  means  necessary  to  salva- 
tion /  in  this  sense  I  say  that  Faith  is  the  gift  of  God,  which 
is  conferred  on  those  only  whom  He  hath  chosen  to  this,  that 
they  may  hear  the  word  of  God,  and  be  made  partakers  of 
the  Holy  Spirit 

YH.  VH. 

May  every  one  icJio  is  a  true  'believer  te  Does  justifying  faith  precede,  in  the  order  of 

assured  in  this  life  of  his  individual  salva-  nature,  remission  of  sins,  or  does  it  not?   And 

tion  ;  and  is  it  his  duty  to  have  this  assu-  can  any  man  be  bound  to  any  other  faith  than 

ranae  ?  that  which  j  ustifies  ? 

ANSWEE   TO   THIS   QUESTION. 

Since  God  promises  eternal  life  to  all  who  believe  in  Christ, 
it  is  impossible  for  him  who  believes,  and  who  knows  that  he 


NINE  QUESTIONS.  385 

believes,  to  doubt  of  liis  own  salvation,  unless  he  doubts  of 
this  willingness  of  God  [to  perform  his  promise.]  But  God 
does  not  require  him  to  he  hettcr  assured  of  his  individual  salva- 
tion as  [debiturn]  a  duty  which  must  be  performed  to  himself 
or  to  Christ ;  but  it  is  a  consequence  of  that  promise,  by  which 
God  engages  to  bestow  eternal  life  on  him  who  believes. 

yiii.  VIII. 

May  trufi  hflievfrs  and  elect  personnel^  M;iy  any  man  who  lias  faith  and  retains  it. 
ttrehj  lose  faith  for  a  Sioson  t  arrive  at  snch  a  inoment,  as,  if  lio  were  then 

to  (lio,  he  wouhl  be  damned  ? 

ANSWER    TO    THIS    QUESTION. 

Since  Election  to  salvation  comprehends  within  its  limits 
not  only  Faith,  but  likewise  j)erseverance  in  Faith  ;  and  since 
St.  Augustine  says,  "  God  has  chosen  to  salvation  those  who 
he  sees  will  afterwards  hclicve  by  the  aid  of  his  preventing  or 
preceding  grace,  and  who  will  persevere  by  the  aid  of  his  sub- 
sequent or  following  grace ;"  lelievers  and  the  elect  are  not 
correctly  taken  for  the  same  persons.  Omitting,  therefore,  all 
notice  of  the  word  "  Election,"  I  reply,  believers  are  sometimes 
[comjmratos']  so  circumstanced,  as  not  to  produce,  for  a  season, 
any  eftect  of  true  faith,  not  even  the  actual  apprehension  of 
grace  and  the  promises  of  God,  nor  confidence  or  trust  in  God 
and  Christ ;  yet  this  is  the  very  thing  which  is  necessary  to 
obtain  salvation.  But  the  apostle  says,  concerning  faith,  in 
reference  to  its  being  a  quality  and  a  capability  of  believing, 
"some,  having  cast  away  a  good  conscience  concerning  faith, 
have  made  shipwreck." 

IX.  IX. 

Can  helUters  under  t/u;  grace  of  the  New  May  God,  or  may  Uc  not,  require  of  those 
[Tcsfamenti]  Covfruint,  perfecUy  observe  Vte  wlio  are  partakers  of  the  New  [Testamenti] 
law  of  God  in  thU  life  f  Covenant,  that  the  flesh  do  not  lust  against 

the  Spirit,  as  a  duty  corresponding  with  the 
grace  of  that  covenant  ? 

ANSWER    TO    THIS    QUESTION. 

The  performance  of  the  law  is  to  be  estimated  according  to 
the  mind  of  LLim  who  requires  it  to  be  observed.     The  answer 
25  VOL.  I. 


386  JAMES  AKMINIUS. 

will  be  two-fold,  since  He  either  wills  it  to  be  rigidly  observed 
in  the  highest  degree  of  perfection,  or  only  according  to 
S'^risixsiau,  clemency;  that  is,  if  he  require  this  according  to 
clemency,  and  if  the  strength  or  powers  which  he  confers  be 
proportionate  to  the  demand.  (1.)  Man  cannot  perfectly  per- 
form such  a  law  of  God,  if  it  be  considered  as  to  be  performed 
according  to  rigor.  (2.)  But  if  he  require  it  according  to  clem- 
ency, and  if  the  powers  conferred  be  proportionate,  (which 
must  be  acknowledged,  since  He  requires  it  according  to  the 
evangelical  covenant,)  the  answer  is,  it  can  be  perfectly  ob- 
served. But  the  question  about  [poteniia]  capability  is  not 
of  such  great  importance,  "  provided  a  man  confesses  that  it  is 
possible  to  be  done  by  the  grace  of  Christ,"  as  St.  Augustine 
justly  observes. 


REMARKS 


PRECEDING  QUESTIONS,  AND  OX  THOSE  OPPOSED  TO  TTTKM 


In  reply  to  some  queries  wliich  Uytenbogard  had  addressed  to  Arminlus, 
concerning  these  ni7ic  qaestions  and  their  opposite.?,  the  latter  gave  his  friend 
the  following  explanation,  in  a  letter  dated  the  31st  of  January,  1606  : 

"I.  In  answer  to  the  First  Question,  this  is  the  order  of  the  decrees.  (1.) 
It  is  ray  will  to  save  believers.  (2.)  On  this  man  I  will  bestow  faith  and 
preserve  him  in  it,  (3.)  I  will  save  this  man.  For  thus  does  the  first  of 
these  decrees  prescribe,  which  must  necessarily  be  placed  foremost ;  because, 
without  this,  faith  is  not  necessary  to  salvation,  and  therefore  no  necessity 
exists  to  administer  the  means  for  faith.  But  to  this  is  directly  opposed  th« 
opinion  which  asserts,  that  faith  is  bestowed  on  him  on  whom  God  had  pre- 
viously willed  to  bestow  salvation.  For,  in  this  case,  it  would  be  his  will  to 
save  one  who  did  not  believe.  All  that  has  been  said  about  the  difference  of 
the  decree  and  its  axecution,  is  futile ;  as  if,  in  fact,  God  willed  salvation  to 
any  one  prior  to  faith,  and  yet  not  to  bestow  salvation  on  any  others  than 
believers.  For,  beside  the  consistent  agreement  of  these,  [the  decree  and  its 
execution,]  it  is  certain  that  God  cannot  will  to  bestow  that  which,  on  ac- 
count of  his  previous  decree,  lie  cannot  bestow.  As  therefore  faith  is,  in  a 
general  manner,  placed  before  salvation  by  the  first*  decree ;  so  it  must,  spe. 
cially  and  particularly,  be  placed  l)efore  the  salvation  of  this  and  that  man, 
even  in  the  special  decree  which  has  the  subsequent  execution. 

"III.  To  the  Third  Question  I  shall  in  preference  oppose  the  following: 
Has  God  determined  peremptorily  to  act  with  some  men  according  to  the 
strict  rigor  of  the  law,  as  He  did  with  the  fallen  angels,  and  to  act  with 
others  according  to  the  grace  of  the  Gospel  ?  If  they  deny  this,  I  have  what 
I  wish.  But  if  they  affirm  it,  such  a  sentiment  must  be  overwhelmed  with 
absurdities;  because  in  such  a  case  God  would  have  acted  towards  many 
men  with  greater  severity,  than  towards  the  fallen  angels,  who,  as  being 
creatures  purely  spiritual,  each  sinned  of  himself,  through  his  own  wickedness 
without  persuasion  from  any  one. 


388  JAMES  AEMiisrnis. 

"IV.  They  will  not  be  able  to  deny  my  Fourth  opposite  Question.  For 
remission  is  promised  to  those  who  confess  their  sins;  and  the  fear  is  called 
initial  in  reference  to  the  ^Ital  fear  which  follows.  If  they  acknowledge  it, 
but  say,  '  Yet  God  is  not  induced  by  them ;'  I  will  then  command  them  to 
erase  the  same  word  out  of  their  interrogatory,  and  in  a  better  form  to  enun- 
ciate their  own  opinion. 

"  V.  They  will  not  consider  it  their  duty  entirely  to  deny  my  Fifth  oppo- 
sing Question.  If  they  affirm  it,  they  will  declare  a  falsehood,  and  will  incur 
the  ill  o2:)inion  of  all  prudent  persons,  even  of  those  who  are  weak.  Let  them 
therefore  search  out  what  they  may  place  as  an  intermediate  postulate  be- 
tween theirs  and  mine,  and  I  will  then  show  that  it  co-incides  either  with 
their  postulate  or  with  mine. 

"VI.  I  have  placed  two  questions  in  opposition  to  the  Sixth,  because  their 
question  is  also  a  double  oue.  On  the  First  of  them  you  require  no  observa- 
tion. About  the  Secoud  I  have  said,  for  the  sake  of  explanation,  '  that  it  is 
a  circle,  in  which  nothing  is  first  and  nothing  last,'  but  in  every  part  of  it 
a  beginning  and  an  end  are  found — which  cannot,  without  absurdity,  have 
place  in  the  decrees  of  God.  I  ask,  has  God  determined  to  bestow  salvation 
on  those  who  believe,  or  to  bestow  faith  on  those  who  are  to  be  saved  ?  If 
both  of  these  be  asserted,  I  ask,  which  of  them  is  the  first,  and  which  the 
last  ?  They  will  reply,  neither ;  and  it  is  then  a  circle.  If  they  affirm  the 
latter,  that  God  has  determined  to  bestow  faith  on  those  who  are  to  be  saved ;  I 
will  prove,  that  lie  has  determined  to  bestow  salvation  on  those  who  believe, 
and  shall  then  have  formed  a  circle,  notwithstanding  their  unwillingness. 
If  they  adduce  the  different  respect,  I  will  endeavor  to  confute  it ;  which 
cannot  be  a  work  of  much  difficulty  in  so  very  plain  a  matter. 

"  VII.  In  the  Seventh  opposite  Question,  I  had  regard  to  the  expression,  is 
it  his  duty?  for  about  its  possibility  there  is  no  contention.  But  justifying 
faith  is  not  that  by  which  /  believe  that  my  sins  are  remitted  ;  for  thus  the 
same  thing  will  be  the  object  and  the  effect  of  justifying  faith.  By  this  [justi. 
fying  faith]  I  obtain  remission  of  sins,  therefore  it  precedes  the  other  object  • 
[the  remission  of  sins ;]  and  no  one  can  believe  that  his  sins  are  remitted,  un- 
less he  knows  that  he  believes  by  a  justifying  faith.  For  this  reason,  also, 
no  one  can  believe  that  his  future  sins  will  likewise  be  remitted,  unless  he 
knows  that  he  will  believe  to  the  end.  For  sins  are  forgiven  to  him  who 
believes,  and  only  after  they  have  been  committed ;  wherefore  the  promise  of 
forgiveness,  which  is  that  of  the  Iv'ew  Testament,  must  be  considered  as  de- 
pending on  a  condition  stipulated  by  God,  that  is  Faith,  without  which  there 
is  no  [pactum^  covenant. 

"  VIII.  AVith  respect  to  the  Eighth  Question,  let  a  distinction  be  made  be- 
tween Faith  as  it  is  a  quality  or  habit,  and  between  the  same  as  it  is  an  act. 
Actual  believing  justifies,  or  [ipsum  credere']  the  act  of  believing  is  imputed 
for  righteousness.  Because  God  requires  actual  faith ;  for  our  capability  to 
perform  which.  He  infuses  that  which  is  habitual.  Therefore,  as  actual  faith 
does  not  consist  with  mortal  sin,  he  who  falls  into  mortal  sin  may  be  damned. 
But  it  is  possible  for  a  believer  to  fall  into  mortal  sin,  of  which  David  is  seen 
as  an  instance.     Therefore,  he  may  fall  at  such  a  moment  as,  if  he  were  then 


REMARKS.  389 

to  die,  he  would  be  damned.  '  If  our  heart  condemn  us  not,  then  have  we 
confidence  toward  God.'  Therefore,  if  it  does  condemn  us,  we  have  no  con- 
fidence, we  cannot  have  any  ;  because  '  God  is  greater  than  our  heart,  and 
knoweth  all  things.'  AVhat  is  said  about  the  impossibility  of  this  event, 
becausr,  [asthoy  assert,]  God  has  determined  not  to  take  such  penons  out  of  the 
toorld  at  thai  moment,  conduces  nothing  in  favor  of  their  hypothesi9.  For  this 
is  opposed  to  final  destruction,  not  to  temporary,  and  to  their  total  destruc" 
tion  for  a  season,  which  is  the  subject  of  their  Eighth  Question. 

"  IX.  If  it  bo  i-eplied  to  my  Ninth  opposing  Question,  that,  in  the  covenant 
of  grace,  God  requires  a  duty  which  is  impossible  to  man  ;  they  will  be  forced 
to  confess,  that,  in  addition  to  this  covenant,  another  is  necessary,  according 
to  which  God  pardons  a  duty  not  performed  according  to  that  covenant  of 
grace  ;  as  it  was  necessary  that  there  should  be  another  covenant,  by  which 
God  might  pardon  a  duty  not  performed  according  to  the  legal  covenant- 
And  thus  shall  we  proceed  on  ad  infinitum.  At  length  we  must  arrive  at  the 
point  from  which  we  can  say,  God  save  sinners,  of  his  infinite  mercy,  which  i* 
^imited  by  no  co7idifions  prescribed  by  his  equity.  This  seems  to  be  an  ex- 
pression wliieh  will  be  entirely  conformable  to  the  whole  doctrine  of  those 
who  urge  absolute  predestination.  For,  since  wrath  and  mercy  are  opposed 
to  each  other,  as  wrath  is  infinite,  may  not  mercy  too,  be  infinite  ?  Accord- 
ing to  their  doctrine,  whatever  they  oppose  to  the  contrary,  wrath  makes  men 
sinners,  that  it  may  have  those  whom  it  can  punish.  But  they  expressly  say, 
mercy  makes  men  believers  by  an  omnipotent  force,  and  preserves  them  from  the 
possihility  of  falling,  that  it  may  have  those  whom  it  can  save.  But,  as  Nicas- 
ins  Yan  der  Schucr  says,  if  God  could  make  a  sinner,  that  He  might  have  one 
whom  He  could  punish ;  He  could  also  punish  without  sin ;  therefore  He 
could  likewise  mercifully  save  without  faith.  Aud  as  wrath  willed  to  have 
a  just  title  for  damnation,  through  the  intervention  of  sin,  so  it  became  mercy 
to  save,  without  the  intervention  of  any  duty,  that  it  might  be  manifest  that 
the  whole  is  of  mercy  without  the  semblance  of  justice.  I  say,  withoxd  the 
semblance  of  justice ;  because  it  begets  faith  by  an  irresistible  force,  and  by 
an  irresistible  force  it  causes  man  to  continue  in  faith  to  the  end,  and  thus 
necessarily  to  be  saved,  according  to  the  decree,  he  that  believes  and  perseveres* 
shall  be  saved.  This  being  laid  down,  all  equity  is  excluded,  as  well  from  the 
decree  of  predestination  to  salvation,  as  from  that  of  predestination  to  death. 
These  objections,  I  am  conscientiously  of  opinion,  ma}',  without  calumny,  be 
made  to  their  eentiments;  and  I  am  prepared  to  maintain  this  very  thing 
against  any  patron  whatsoever  of  those  sentiments.  For  they  do  not  extricate 
themselves  when  they  say,  that  man  spontaneously  sins,  and  believes  by  a 
spontaneous  motion.  For  that  whicli  is  spontaneous,  and  that  which  is  natu- 
ral, are  not  in  opposition.  And  that  which  is  spontaneous  co-incides  with  that 
which  is  absolutely  necessary  ;  as,  a  stone  is  moved  downwards;  a  beast  eats, 
and  propagates  its  species  ;  man  loves  that  which  is  good  for  himself.  But 
all  e.xcuses  terminate  in  this  spontaneous  matter." 


PUBLIC  DISPUTATIONS 


JAMES  AEMINIUS,  D.  D, 


DEDICATION. 

To  THOSE  MOST  H0N0KAJ3LE  AWD  PEUDENT  GENTLEMEN,  THE 
BURGOMASTEE,  ALDEKMEN,  AND  SHERIFFS,  WHO  ARE  THE  VERY 
WORTHY  MAGISTRATES  OF  THE  FAMOUS  CITY  OF  LEYDEN,  AND 
OUR  MOST  REVERED  LORDS  AJSTD  PATRONS.  MoST  PRUDENT 
AND  HONORABLE  GENTLEIVIEN  : 

It  IS  now  eight  years  since  our  reverend  father,  who  lately 
died  in  the  Lord,  was,  by  your  authority  and  command,  and 
by  that  of  the  most  noble  the  Curators,  summoned  to  this 
illustrious  University,  from  the  very  flourishing  Church  of 
Amsterdam,  to  which  he  had  devoted  his  pastoral  labors  for 
fifteen  years,  and  was  called  to  fill  the  vacant  situation  of 
Doctor  Francis  Junius,  of  pious  memory,  who  was  then  re- 
cently deceased.  We,  his  nine  orphan  children,  the  three 
youngest  of  whom  have  been  born  in  this  city,  removed  here 
at  the  same  time  with  our  mother,  who  is  at  present  plunged 
in  the  deepest  aflliction.  From  that  period  our  ever-to-be- 
honored  father  had  no  higher  object  than  that  of  bestowing 
the  whole  of  his  time,  industry  and  endeavors,  in  promoting 
the  interests  of  your  University,  and  in  strictly  discharging 
his  lunctions  with  as  much  fidelity  as  accorded  with  his  abili- 
ties and  his  duty.     We  call  upon  yom*  honors  as  competent 


FDBLIO   DISPUTATIONS.  391 

witnesses  to  this,  our  testimony,  respecting  liis  fidelity  and 
diligence,  because  he  exercised  these  virtues  under  your  imme- 
diate inspection,  for  the  space  of  six  years  ;  and  the  truth  of 
our  declaration  can  be  no  secret  to  those  persons  who,  while 
he  was  in  the  act  of  performing  his  duty  to  the  University, 
were  themselves  either  not  far  from  the  scene  of  action,  or 
openly  beheld  and  admired  his  daily  and  unwearied  labors  in 
public  and  private.  With  regard  to  his  uncommon  industry 
and  accurate  skill  in  communicating  instruction,  which  gifts 
had  been  bestowed  on  him  by  Almighty  God,  in  his  ineffable 
liberality,  independently  of  any  merits  either  on  his  part  or  on 
ours,  you  always  approved  of  these  qualities  by  your  honora- 
ble suffrages,  and,  on  all  occasions  when  you  considered  it 
either  necessary  or  expedient,  you  extolled  his  genius.  You 
also  exhibited  to  him  the  most  indubitable  and  lucid  express- 
ions not  only  of  your  very  laudable  opinion  of  his  talents,  but 
likewise  of  your  consequent  intimate  affections  for  him,  during 
the  whole  period  in  which  he  devoted  his  labors  to  your  hon- 
orable service.  So  that  he  scarcely  ever  felt  a  desire  for  any 
thing  which  he  did  not  obtain. 

But  the  best  testimony  to  this  character  of  our  ftither  is  that 
given  to  him,  by  those  persons  who  either  assiduously  attended 
his  daily  lectures  in  immense  numbei's,  and  several  of  whom 
are  now  performing  most  important  services  to  the  Churches ; 
or  by  those  who  resorted,  often  from  2)laces  at  a  great  distance, 
to  hear  his  disputations,  and  all  of  whom  admired  and  abun- 
dantly eulogized  his  acute  and  penetrating  genius,  but  espe- 
cially his  incredible  acquaintance  with  the  Holy  Scriptures, 
on  which  alone  he  was  almost  constantly  meditating,  and  to 
the  study  of  which  he  had  devoted  the  choicest  years  of  his 
life.  These  persons  were  also  continually  and  pertinaciously 
importunate  that  the  Theses  which  had  been  proposed  for  dis- 
])utation  under  him,  and  which  had  been  written  out  and 
l>laced  in  order  by  himself,  should  be  published  without  the 
least  delay,  and  brought  forth  to  the  light  of  men,  for  the 
benefit  of  the  public,  and  especially  of  those  who  were  far  re- 
moved from  Leyden.  To  their  pressing  solicitations,  after 
much  reluctance  on  the  part  of  our  father,  he  was  at  length 


92  JAMES    AEMINIUS. 

induced  to  yield ;  and  he  put  to  press  and  published  those 
Theses  which  were  extant  in  his  [collegio]  class  of  Public  Dis- 
putations, and  which,  after  being  written  out  by  himself  in 
so  many  v/ords,  had  been  appointed,  and  soon  afterwards  dis- 
puted and  discussed  under  him  [as  Moderator.]  That  collec- 
tion is  now  republished,  with  the  sole  addition  of  one  Thesis 
on  Repentance. 

But,  that  we  may  make  the  studies  and  labors  of  our  most 
excellent  father  still  better  known  to  you  than  they  are,  most 
honorable  and  prudent  gentlemen,  and  to  foreigners,  as  well 
to  those  whose  residence  is  nearer  to  us,  we  now  publish  those 
Theses  likewise  which  he  proposed  for  disjDutation  in  his  own 
house,  at  moments  of  leisure  and  on  extraordinary  occasions  ; 
for  he  had  devoted  himself  entirely  to  the  promotion  of  the 
welfare  of  the  students.  They  were  proposed  as  subjects  in 
the  last  class  of  his  Private  Disputations,  and  were  also  writ- 
ten out  and  composed  by  himself,  at  the  very  earnest  entreaty 
of  those  youthful  scholars.  Indeed,  we  publish  these  Theses 
in  preference  to  any  others ;  for  having  already  served  the 
purposes  of  his  private  disputations,  they  may  now  afford 
abundant  testimony  to  the  fidelity  and  diligence  of  our  father 
in  instructing  and  adorning  the  candidates  for  holy  orders. 
Beside  the  matter  or  subject  on  which  he  treated  with  so  much 
faithfulness  and  accuracy,  our  excellent  father,  who  was  a 
severe  judge  of  method,  thought  that  he  would  exhibit  the 
order  which  ought  to  be  observed  in  compiling  a  correct  sys- 
tem of  Theology.  Such  a  plan  he  had  often  and  long  revolved 
in  his  mind;  and  for  this  purpose  had  perused,  with  very 
great  care,  almost  all  the  Synopses  or  large  Treatises  of  Divin- 
ity that  had  been  published.  He  was  in  some  measure 
induced  to  give  a  representation  of  this  scheme  in  the  follow- 
ing Theses  proposed  for  private  disputation.  Let  the  learned 
decide  upon  the  skill  with  which  he  has  sketched  this  outline, 
which  it  was  his  wish  to  display  as  an  attempt  at  a  Sjmopsis, 
for  the  sake  of  exercise.  O,  that  it  had  been  the  will  of  Al- 
mighty God,  to  have  enabled  him  to  finish,  as  he  had  desired, 
this  body  ot  Theological  Theses  which  he  was  forced  to  leave 
incomplete.     For  it  is  believed,  that  upwards  of  twenty  Theses 


rUBLIC   DISrUTATIONS.  393 

are  still  wanting  to  crown  the  undertaking.  Vty  an  untimely 
deatli,  wliicii  is  a  sonrco  of  the  deepest  affliction  to  us,  as  well 
as  to  all  good  men,  his  design  was  frustrated  ;  thougli  the  con 
summation  of  it  would,  beyond  any  thing  else  in  this  life,  have 
been  an  object  of  the  fondest  gratificatiou  to  us,  his  sorrowing 
oflspring. 

But  since  it  has  been  the  pleasure  of  our  gracious  God, 
against  whom  it  does  not  become  us  frowardly  to  contend,  to 
call  our  father  from  this  miserable  valley  of  tears  to  his  own 
celestial  mansion  ;  we  wish  that  he  had  obtained  [among  sur- 
vivoi"s]  some  equitable  and  candid  judges  of  his  laborious  ex- 
ertions and  innocency  ;  and  that  it  had  been  possible  for  him, 
even  by  death,  to  escape  from  the  rancorous  teeth  of  calumny, 
which,  in  conformity  to  the  precept  and  the  example  of  Jesus 
Christ  our  only  Savior,  he  endured,  as  long  as  his  life  was 
spared,  without  any  attempt  to  render  railing  for  railing,  yet 
with  such  consummate  patience,  as  almost  excited  the  indigna- 
tion of  his  friends  against  him.  We  wish  also  that  a  certain 
person  had  not  expressed  doubts  respecting  the  eternal  salva- 
tion of  our  father,  whom  we  with  many  others  openly  beheld, 
(as  we  here  do  testify,)  in  a  manner  the  most  placid,  surren- 
dering up  his  soul  to  God,  like  one  that  was  falling  asleep, 
amidst  unceasing  and  most  ardent  prayers,  and  confessing  his 
own  wretchedness  and  weakness,  but  at  the  same  time  extoll- 
ing that  only  saving  grace  which  shines  forth  upon  those  who 
believe  in  Jesus  Christ,  the  Author  of  our  salvation.  "\Ve 
repeat  our  wishes,  that  there  had  not  been  a  person  who 
uttered  serious  doubts  about  the  the  eternal  salvation  of  our 
father.  Far  be  it  from  any  of  us  to  condemn  him  whom  God 
has  absolved,  and  for  whom  Jesus  Christ  testifies,  that  he 
came  into  the  world,  and  suffered  death. 

Alas  !  were  we  not  already  sufficiently  unhappy  in  having 
lost  one  of  our  parents,  while  we  are  all  of  an  age  compara- 
tively tender,  the  eldest  of  us  not  being  yet  quite  seventeen 
years  old  !  But  may  our  God  forbid,  that  thej'  who  deliver 
their  souls  into  his  merciful  hands  in  the  name  of  Jesus  Chi'ist 
alone,  should  not  be  made  partakers  of  eternal  salvation,  or 
should  be  disappointed  of  their  hopes  of  a  life  of  blessedness! 


394:  JAMES    AEMTNIUS. 

May  He  rather  grant  unto  all  of  us,  that,  faithfully  and  con- 
stantly treading  in  the  footsteps  of  our  beloved  father,  and 
being  active  in  the  pursuit  of  truth  and  piety,  with  integrity 
and  sincerity  of  mind,  we  may  approve  our  lives  and  all  our 
studies  to  God  and  to  all  good  men,  as  highly  as  our  revered 
parent,  we  humbly  hope,  approved  himself  and  all  his  con- 
cerns to  your  mightinesses,  as  long  as  he  lived.  Of  the  great 
esteem  in  which  you  held  him,  you  have  afforded  abundant 
proofs,  in  those  innumerable  and  never  sufficiently  to-be- 
recounted  benefits  which  he  received  from  you  while  he  lived. 
But  stronger  evidence  of  this  you  gave  immediately  after  his 
decease,  in  the  benefits  which  you  have  bestowed  on  our  dear- 
est mother,  and  on  each  of  us  their  children,  and  which  you 
most  liberally  continue  to  this  day.  O,  that  the  time  may  at 
length  arrive  in  which  we  may  be  enabled  to  requite  you  for 
these,  your  numberless  acts  of  kindness  to  us.  May  God 
assist  us  thus  to  repaj'-  you. 

But,  in  the  mean  time,  that  some  token  of  a  grateful  mind 
towards  your  mightinesses  may  be  extant  on  our  part,  at  the 
earliest  opportunity  we  bring  forth  from  the  library  of  our 
deceased  parent,  under  the  auspices  of  your  honorable  names, 
this  rich  and  costly  casket ;  and  we  will  afterwards  draw  out 
of  the  same  treasury,  each  in  its  due  order  and  time,  not  a  few 
other  things  of  the  same,  or  of  a  different  kind  which  he  has 
left  in  our  possession,  provided  those  which  we  now  offer  shall 
meet  with  a  suitable  reception  from  the  students  of  Theology. 
But  we  are  deeply  conscious,  that  this  offering  of  ours  is  con- 
temptible, when  placed  in  competition  with  3^our  kindness 
towards  us.  Of  all  persons  we  should  be  the  most  ungrateful, 
if  we  did  not  make  this  acknowledgment ;  and  still  more  so, 
if  we  did  not  confess  that  this  is  a  present  from  our  deceased 
parent,  rather  than  from  us.  Should  it  hereafter  be  seen,  that 
our  revered  father  has  bequeathed  to  us,  as  his  heirs,  his  in- 
dustry, piety  and  virtue,  (which  may  God  of  his  infinite  mercy 
grant,)  as  he  has  already  made  us  the  inheritors  of  this  j)ro- 
duction  and  of  the  other  fruits  of  his  studies ;  we  will  use  our 
utmost  endeavors  never  to  be  found  deficient  in  our  duty,  but 
to  propose  to  ourselves  throughout  the  whole  of  om*  future 


rUBLIG   DISPUTATIONS.  395 

lives,  by  all  the  means  in  our  power,  to  gain  the  approbation 
of  yonr  mightinesses,  and  to  prove  ourselves  always  grateful 
to  you. 

May  Almighty  God  long  preserve  you  in  safety,  and  render 
you  still  propitious  to  us.  May  lie  in  the  most  bomitiful 
manner  crown  your  government  with  every  blessing  from 
above !     So  pray 

You)'  iniyhtinesses'  moat  devoted  servants^  the  seven  sons  of 
James  Arminius,  a  native  of  Oudewater^  in  our  own  Thames^ 
and  in  the  names  of  our  two  sisters, 

HERMAN 

PETER 

JOHN 

LAURENCE 

JAMES 

AVILLIAM 

DANIEL 


I 


ARMINUS. 


DISPUTATIONS 


SOME  OF  THE^PKINCIPAL  SUBJECTS 


THE  CHRISTIAN  RELIGION. 


JAMES  AEMmiUS,  D.  D. 

These  Thesis  were  discussed  at  various  times  from  1603  to  1609,  before  the 
Classes  in  Divinity,  at  Leyden. 


DISPUTATION  I. 

Oif   THE   AUrnORITT   AND   CERTAINTY   OF  THE  SACKED  SCEIPTTTEES. 

JRespondent^  Bernard  Tesukifs. 

I.  The  authority  of  Scripture  is  nothing  else  but  [dignitas] 
the  worthiness  according  to  which  it  merits  (1.)  \_fide7n'\  cre- 
dence, as  being  true  in  words  and  true  in  significations,  whether 
it  simplj  declares  anything,  or  also  promises  and  threatens  ; 
and  (2.)  as  a  superior,  it  merits  obedience  through  the  credence 
given  to  it,  when  it  either  commands  or  prohibits  anything. 
Concerning  this  authority  two  questions  arise,  (1.)  Whence 
does  it  belong  to  Scripture  ?  (2.)  Whence  is  it  evident,  or 
can  be  rendered  evident  to  men,  that  this  authority  appertains 
to  Scripture  ?    These  two  questions  shall  be  discussed  in  their 


DISPUTATIONS.  397 

proper  order.  (1  Tim.  i,  15 ;  2  Pet.  i,  10  ;  John  v,  39  ;  Ileb. 
vi,  18.  Eoni.  i,  5  ;  2  Cor.  x,  5,  6 ;  xiii,  3  ;  xii,  12  ;  Gal.  i,  1, 
12, 13,  &c.)^ 

II.  The  authority  of  any  word  or  writing  whatsoever  de- 
pends upon  its  author,  as  the  word  "  authority"  indicates  ;  and 
it  is  just  as  great  as  the  veracity  and  the  power,  that  is,  the 
avdcjTia^  of  the  author.  But  God  is  of  infalh'able  veracity^  and 
is  neither  capable  of  deceiving  nor  of  being  deceived  ;  and  of 
irrefragable  poicer^  that  is,  supreme  over  the  creahires.  If, 
therefore,  lie  is  the  Author  of  Scripture,  its  autjiarlLy  is  totally 
dependent  on  Ilini  alone,  (i.)  Totally^  because  He  is  the  all- 
sufficient  Author,  all-true  and  all-powerful,  (ii .)  On  Him  alone^ 
because  lie  has  no  associate  either  in  the  truth  of  what  he  says, 
or  in  the  power  of  his  right.  For  all  veracity  and  power  in 
the  creature  proceed  from  him  ;  and  into  his  veracity  and  pow- 
er are  resolved  all  faith  and  obedience,  as  into  the  First  Cause 
and  the  Ultimate  \terminum'\  Boundary,  (Gal.  iii,  8,  9 ;  1 
John  V,  9  ;  llom.  iii,  -i  ;  Tit.  i,  2  ;  Psalm  1,  1-23 ;  Gal.  i,  1, 7, 
8 ;  John  v,  34-,  36  ;  Rom.  xi,  31—30 ;  xiii,  1.) 

III.  This  is  proved  by  many  arguments  dispersed  through- 
out the  Scripture.  (1.)  From  the  inscriptions  of  most  of  the 
prophetical  books  and  of  the  apostolical  epistles,  which  run 
thus,  "  The  word  of  the  Lord  that  came  to  Ilosea,  to  Joel,  to 
Amos,"  &c.  "  Paul,  Peter,  James,  etc.,  a  servant  of  God  and 
an  apostle  of  Jesus  Christ."  (Ilosea,  Joel,  Amos ;  Rom.  i,  1 ; 
James  i,  1  ;  1  Pet.  i,  1.)  (2.  From  the  introductions  to  many 
of  the  prophecies  :  "Thus  saith  the  Lord,"  "That  which  I 
have  received  of  the  Lord,  I  have  also  delivered  unto  you." 
(Exod.  V,  1 ;  1  Cor.  xi,  23.)  (3.)  From  the  petititions,  on  the 
part  of  the  ambassadors  of  God  and  of  Christ,  for  Divine  as- 
sistance, and  from  the  promise  of  it  which  is  given  by  God 
and  Christ,  such  aid  being  necessary  and  sufficient  to  obtain 
authority  for  what  was  to  be  spoken.  (Exod.  iv,  1 ;  Acts  iv, 
29,  30  ;  Mark  xvi,  17,  20.)  (4.)  From  the  method  used  by 
God  himself,  who,  when  about  to  deliver  his  law,  introduced 
it  thus  :  "  I  am  the  Lord  thy  God  !"  And  who,  when  in  the 
act  of  establishing  the  authority  of  his  Son,  said,  "  This  is  my 
beloved  Son,  hear  ye  llim."     (Exod.  xx,  1 ;  Matt,  xvii,  5.) 


3*98  JAMES  AitMrnrus. 

This  is  acknowledged  by  the  general  consent  of  mankind. 
Minos,  liTuma,  Lycurgus  and  Solon,  were  fully  aware  of  it ; 
for,  to  give  some  validity  to  their  laws,  they  referred  them  to 
Gods  or  Goddesses,  as  the  real  authors. 

lY.  "When  this  authority  is  once  known,  it  binds  the  con- 
sciences of  all  those  to  whom  the  discourse  or  the  writing  is 
addressed  or  directed,  to  accept  of  it  in  a  becoming  manner. 
But  whoever  they  be  that  receive  it  as  if  delivered  by  God, 
that  approve  of  it,  publish,  preach,  interpret  and  expound  it, 
that  also  distinguish  and  discriminate  it  from  words  or  ^vri- 
tings  which  are  supposititious  and  adulterated ;  these  persons 
add  not  a  tittle  of  authority  to  the  sayings  or  writings,  because 
their  entire  authority,  whether  contemplated  separately  or 
conjointly,  is  only  that  of  mortal  men ;  and  things  Divine 
neither  need  confirmation,  nor  indeed  can  receive  it,  from  those 
which  are  human.  But  this  whole  employment  of  approving, 
preaching,  explaining  and  discriminating,  even  when  it  is  dis- 
charged by  the  Church  Universal,  is  only  an  attestation  by 
which  she  declares,  that  she  holds  and  acknowledges  these 
words  or  writings,  and  these  alone,  as  Divine.  (John  xv,  22, 
24 ;  viii,  24: ;  Gal.  i,  8,  9 ;  Eph.  ii,  20  ;  Rev.  xxi,  14 ;  John 
a,  6,  7 ;  v,  33-36  ;  1  Thess.  ii,  13.) 

Y.  Therefore,  not  only  false,  but  likewise  implying  a  con- 
tradiction, foolish  and  blasphemous,  are  such  expressions  as 
the  following,  employed  by  Popish  writers  :  "  The  Church  is 
of  greater  antiquity  than  the  Scriptures ;  and  they  are  not  au- 
thentic except  by  the  authority  of  the  Church. "  (Eccn  EncJiir. 
de  Eccles)  "  All  the  authority  which  is  now  given  to  the 
Scriptures,  is  necessarily  dependent  on  that  of  the  Church." 
(PiGHius  de  Hierar.  Eecles.  lib.  2,  c.  2.)  "  The  Scriptures  would 
possess  no  more  validity  than  the  Fables  of  ^sop,  or  any  other 
kind  of  writing  whatever,  unless  we  believed  the  testimony  of 
the  Church."  (Plosnis  de  Author.  Script,  lih.  3.)  But  that 
"the  Church  is  of  greater  antiquity  than  the  Scriptures,"  is  an 
argument  which  labors  under  a  falsity  in  the  antecedent  and 
under  \inconsequentia\  a  defective  inference.  For  the  Scrip- 
tures, both  with  regard  to  their  significations  and  their  expres- 
sins,  are  more  ancient  than  the  Church ;  and  this  former 


rUBLIC    DISPUTATIONT.  399 

Gliiu'cli  is  bouuJ  to  receive  the  latter  sayings  and  writings  of 
Isaiah,  Jeremiah,  &c.,  of  Paul,  Peter,  &c.,  as  soon  as  their 
Divine  verity  has  been  demonstrated  by  sufficient  arguments 
according  to  the  judgment  of  God.  (Matt,  xvi,  18;  1  Cor. 
iii,  9,  10.) 

yi.  But  by  the  very  arguments  by  which  the  Scriptures 
are  Divine,  they  are  also  [proved  to  be]  Canonical,  from  the 
method  and  end  of  their  composition,  as  containing  the  rule  of 
our  faith,  charity,  hope,  and  of  the  whole  of  our  living.  For 
they  are  given  for  doctrine,  for  reproof,  for  instruction,  for 
correction,  and  for  consolation  ;  that  is,  that  they  may  be  the 
rule  of  truth  and  falsehood  to  our  understanding,  of  good  and 
evil  to  our  affections,  either  to  do  and  to  omit,  or  to  have  and 
to  want.  (Deut.  xxvii,  26;  Psalms  cxix,  105,  lOG  ;  Eom.  x, 
8,  lY ;  Matt,  xxii,  37^0  ;  2  Tim.  iii,  16  ;  Eom.  xv,  4.)  For 
as  they  are  Divine  because  given  by  God,  not  because  they 
are  "  received  from  men ;"  so  they  are  canonical,  and  are  so 
called  in  an  active  sense.)  because  they  prescribe  a  Canon  or 
rule,  and  not  passively.,  because  they  are  reckoned  for  a  Canon, 
or  because  they  are  taken  into  the  Canon.  So  far  indeed  is 
the  Church  from  rendering  them  authentic  or  canonical,  that 
no  assemblage  or  congregation  of  men  can  come  under  the 
name  of  a  Church,  unless  they  account  the  Scriptures  authen- 
tic and  canonical  with  regard  to  the  sum  or  substance  of  the 
Law  and  Gospel.  (Gal.  vi,  16  ;  1  Tim.  vi,  3,  4 ;  Rom.  xvi, 
17 ;  X,  8-10, 14^17.) 

YIT.  The  Second  Question  is,  [§  I.]  How  can  a  persuasion 
be  wrought  in  men,  that  those  Scriptures  are  Divine  ?  For 
the  application  of  this  question  some  things  must  be  premised, 
which  nuiy  free  the  discussion  from  equivocations,  and  may 
render  it  more  easy.  1.)  A  distinction  must  be  drawn  be- 
tween Scripture,  (which,  as  a  sign,  consists  of  a  word  and  of 
the  writing  of  that  word,)  and  the  sense  or  meaning  of  Scrip- 
ture ;  because  it  is  not  equally  important  which  of  the  two  is 
necessary  to  be  known  and  believed,  since  it  is  Scripture  on 
account  of  its  [sensus']  meanings,  and  because  there  is  a  differ- 
ence in  the  method  of  proof  by  which  Divinity  [(istruitur']  is 
ascribed  to  the  writing  itself  and  to  its  significations.     (2.)    A 


400  JAMES  AEMmros. 

distinction  must  likewise  be  drawn  between  the  primary  cause 
of  Scripture,  and  the  instrumental  causes  ;  lest  it  be  thought, 
that  the  same  necessity  exists  for  believing  some  book  of  Scrip- 
ture to  have  teen  written  hy  this  or  that  particular  amanuen- 
sis, as  there  is  for  believing  it  to  have  iwoceeded  from  God. 
(3.)  The  ratio  of  those  meanings  Is  dissimilar,  since  some  of 
them  are  simply  necessary  to  salvation,  as  containing  the 
foundation  and  sum  of  religion ;  while  others  are  connected 
with  the  former  in  no  other  way,  than  by  a  certain  relation  of 
explanation,  proof,  and  amplification.  (John  viii,  24  ;  v,  39, 
46,  36 ;  1  Cor.  xii,  3.  2  Cor.  ii,  4,  5  ;  iii,  Y-9  ;  Matt,  x,  20  ; 
2  Cor.  iii,  11,  12 ;  Phil,  iii,  15,  16 ;  Col.  ii,  16,  19.) 

VIII.  (-1.)  The  persuasion  of  faith  must  be  distinguished 
from  the  certainty  of  vision,  lest  a  man,  instead  of  seeking 
iere  for  faith  which  is  sufficiently  powerful  to  prevail  against 
temptations,  should  require  certainty  which  is  obnoxious  to  no 
temptation.  (5.)  A  difference  must  be  made  between  implicit 
faith  by  which  this  Scrijiture  without  any  understanding  of 
its  significations  is  believed  to  be  Divine,  and  explicit  faith 
which  consists  of  some  knowledge  of  the  meanings,  particu- 
larly of  those  which  are  necessary.  And  this  historical  hiov^l- 
edge,  which  has  only  atf^aXsiav  7ne7itis,  mental  security,  [or 
human  certainty,  Luke  i,  I-,]  comes  to  be  distinguished  from 
saving  Itnowledge,  which  also  contains  •53'X7]po;popiav  full  assurance 
and  •ra'S'Troi^yio'iv  confidence,  on  which  the  conscience  reposes. 
This  distinction  must  be  made,  that  a  correct  judgment  may 
be  formed  of  those  arguments  which  are  necessary  and  suffi- 
cient for  producing  each  of  these  kinds  of  faith.  (6.)  A  dif- 
ference must  also  be  made  between  those  arguments  which  are 
worthy  of  God,  and  those  which  human  vanity  may  require. 
And  such  arguments  must  not  here  be  demanded  as  cannot 
fail  to  persuade  every  one ;  since  many  persons  denied  all 
credence  to  Christ  himself,  though  he  bore  testimony  to  his 
own  doctrine  by  so  many  signs  and  wonders,  virtues  and  dis- 
tributions of  the  Holy  Ghost.  (Y.)  The  external  light,  derived 
from  arguments  which  are  employed  to  efi*ect  suasion,  must 
be  distinguished  from  the  internal  light  of  the  Holy  Spirit 
\te8tiflcantis\  bearing  his  own  testimony;   lest  that  which 


I'UCLIO    DISPUTATIONS.  401 

properly  belongs  to  the  latter,  as  the  seal  and  the  earnest  or 
pledge  of  our  faith,  should  be  ascribed  to  the  strength  of  ar- 
guments and  to  the  veracity  [/oris  testificantiurri]  of  external 
testimonies.  (1  Cor.  xiii,  9,  12  ;  Gen.  xv,  6,  8,  with  Rom.  iv, 
10-21 ;  Judges  vi,  36-39  ;  Ileb.  xi,  32,  33  ;  John  iii,  2,  10; 
James  ii,  19;  John  v,  32-36;  Matt,  xiii,  2  ;  lleb.  vi,  11 ; 
X,  22  ;  Ei>hes.  iii,  12  ;  Matt,  xii,  38,  39  ;  xvi,  1 ;  Luke  xvi, 
30,  31 ;  Matt,  xxvii,  42  ;  John  xii,  37  ;  Luke  xxiv,  27,  44, 
45  ;  2  Cor.  i,  22  ;  Fphes.  i,  13,  14 ;  John  iv,  42.) 

IX.  (8.)  A  distinction  must  be  drawn  between  (i.)  those 
who  heard  God  or  Christ  speaking  to  them  Himself,  or  ad- 
dressing them  through  angels,  prophets,  or  apostles,  and  who 
first  received  the  sacred  books  ;  and  (ii.)  those  who,  as  their 
successors,  have  the  Scriptures  through  their  [traditionel 
delivery.  (Judges  ii,  7,  10  ;  Ileb.  ii,  3  ;  John  xx,  29.)  For 
the  former  of  these  classes,  miracles  and  the  actual  fulfillment 
of  predictions,  which  occurred  under  their  own  observations, 
were  capable  of  imparting  credibility  to  the  words  and  writing. 
But  to  the  latter  class,  the  narration'  both  of  the  doctrine,  and 
of  the  arguments  employed  for  its  confirmation,  is  proposed  in 
the  Scriptures,  and  must  be  strengthened  b3'^  its  own  argu- 
ments. (Isai.  xliv,  7,  8  ;  1  Cor.  xiv,  22.)  (9.)  A  distinction 
may  indeed  be  made  between  the  truth  of  Scripture  and  its 
Divinity,  that  progress  may  be  gradually  made  through  a 
belief  of  the  former  to  a  belief  in  the  latter.  But  these  two 
can  never  be  disparted ;  because,  if  the  Scriptures  be  true, 
they  are  of  necessity  Divine.  (John  iv,  39-42  ;  1  Pet.  i,  21.) 
(10.)  Lastly.  AVe  must  here  reflect,  that  the  secret  things  of 
God,  and  the  doctrine  of  Christ  in  reference  to  its  hcing  from, 
God^  are  revealed  to  little  children,  to  the  humble,  to  those 
who  fear  God,  and  to  those  who  are  desirous  to  do  the  will  of 
the  Father ;  (Matt,  xi,  25  ;  James  iv,  6  ;  Psalm  xxv,  14 ; 
John  vii,  17  ;  1  Cor.  i,  20,  27  ;)  and  that,  on  tlie  contrary,  to 
the  wise  men  of  the  world,  to  the  proud,  to  those  who  reject 
the  counsel  of  God  against  themselves  and  judge  themselves 
unworthy  of  everlasting  life,  to  foolish  and  perverse  men,  and 
to  those  who  resist  the  Holy  Ghost,  the  myster}'-  of  God  and 
the  Gospel  of  Christ  are  hidden  and  continue  unrevealed  ;  nay, 
26  VOL.  I. 


402  JAMES    AEMESriUS. 

to  such  persons  they  are  a  stumbling-block  and  foolishness, 
while  they  are  in  themselves  the  power  and  the  wisdom  of 
God.  (Luke  vii,  30;  Acts  xiii,  46;  vii,  51  ;  2  Cor.  iv,  3,  4 ; 
1  Cor.  i,  23,  24:.) 

X.  These  remarks  being  premised,  let  us  see  how  we  are  or 
can  be  persuaded  into  a  belief  that  the  Scriptures  of  the  Old 
and  of  the  ISTew  Testament  are  Divine,  at  least  with  regard  to 
their  essentials,  that  is,  the  sum  or  substance  of  the  Law  and 
Gospel,  without  faith  in  which,  salvation  can  have  no  exis- 
tence. Three  things  principally  serve  to  produce  this  persua- 
sion, (i.)  The  external  testimony  of  men.  (ii.)  The  argu- 
ments contained  in  the  Scriptures  themselves,  (iii.)  And  the 
internal  witness  of  God.  The  first  of  these,  by  procuring, 
after  the  manner  of  men,  esteem  and  reverence  to  the  Scrip- 
tures, prepares  [or  makes  a  way  for]  faith  which  is  resolved 
into  the  two  latter  that  are  truly  Divine,  and,  through  them, 
is  fully  completed. 

XI.  1.  In  adverting  to  human  testimony,  we  shall  omit  all 
enemies,  also  the  Mahometans  who  have  embraced  the  dregs 
of  a  religion  which  is  compounded  of  a  corruption  of  Judaism, 
Christianity  and  Paganism.  But  the  testimony  of  those  who 
acknowledge  the  Scriptures  is  twofold.  That  of  the  Jews, 
who  testify  concerning  the  doctrine  and  the  books  of  the  Old 
Testament ;  and  that  of  Christians  who  bear  witness  to  those 
of  the  whole  body  of  Scripture.  (1.)  Two  circumstances  add 
strength  to  the  testimony  of  the  Jews,  (i.)  The  constancy  of 
their  profession  in  the  very  depths  of  misery,  when,  by  the 
mere  denial  of  it,  they  might  be  made  partakers  of  liberty  and 
of  worldly  possessions,  (ii.)  Tlieir  hatred  of  the  Christian 
religion,  which  transcribes  its  own  origin,  increase,  and  estab- 
lishment from  a  good  part  of  the  Scriptures  of  the  Old  Testa- 
ment, and  with  so  much  confidence  as  to  be  prepared  to  stand 
and  fall  by  their  evidence  and  judgment  alone.  (Acts  xxvi, 
22  ;  2  Pet.  i,  19,  20 ;  Acts  xvii,  11.)  (2.)  The  testimony  of 
Christians,  distinguished  by  the  same  mark  of  constancy, 
(Rev.  vi,  9  ;  xii,  11,)  we  will  consider  in  three  particulars  : 
(i.)  That  of  the  Church  Universal,  which,  from  her  own  foun- 
dation to  the  present  age,  having  professed  the  Christian  as  a 


PUBLIC   DISPUTATIONS.  403 

Divine  religion,  testifies  that  her  religion  is  contained  in  these 
books,  and  that  they  have  proceeded  from  God.  (ii.)  That  of 
each  of  tlic  primitive  Clmrches,  which,  being  founded  by  the 
apostles,  first  received  not  only  the  whole  of  the  Old  Testa- 
ment, but  likewise  the  Epistles  which  were  addressed  either 
to  them,  to  their  pastors,  or  at  least  to  men  who  were  well 
known,  and  who  delivered  them  by  the  same  title  to  their 
successors  and  to  other  Churches.  (Cul.  iv,  IG.)  (iii.)  That 
of  the  Ileijresentative  Church,  as  it  is  called,  consisting  of 
pastors  and  teachers,  who,  possessing  skill  in  languages  and  in 
Divine  things,  pronounce  their  judgment  after  having  insti- 
tuted an  examination,  and  confirm  it  [by  arguments]  to  the 
flocks  that  arc  severally  conmiitted  to  their  care.  (Ephes.  v, 
27.)  On  reviewing  these  divines,  we  place  the  Roman  Pon- 
tiff below  the  lowest  parochial  priest  in  the  Romish  Church 
who  may  be  more  learned  than  his  holiness. 

XII.  2.  The  arguments  contained  in  the  Scripture  arc  four, 
and  those  of  the  utmost  importance.  The  [genus]  quality  of 
its  doctrine,  the  majesty  of  its  style,  the  agreement  of  its  parts, 
and  the  efficacy  of  its  doctrine.  Each  of  these,  separately 
considered,  possesses  much  influence ;  but,  when  viewed  con- 
jointly, they  are  capable  of  inducing  every  one  to  give  credit  to 
them,  if  he  is  not  blinded  by  a  spirit  of  obstinacy,  and  by  an 
opinion  preconceived  through  inveterate  habits.  Tue  quality 
OF  THE  DOCTRINE  is  proved  to  be  Divine.  (1.)  By  the  pre- 
cepts delivered  in  these  books,  which  exhibit  three  marks  of 
Divinity,  (i.)  The  high  excellence  of  the  actions  prescribed, 
in  self-denial,  and  in  the  regulation  of  the  whole  life  according 
to  godliness.  (Matt,  xvi,  24,  25;  Rom.  viii,  12,  13.)  (ii.) 
The  wonderful  nncommonness  of  some  actions,  which  amount 
to  folly  in  the  estimation  of  [anhnalis]  the  natural  num  ;  and 
yet  they  are  prescribed  with  a  fearless  confidence.  Such  as, 
"  Unless  thou  believest  on  Jesus,  who  is  crucified  and  dead, 
thou  shalt  be  condenmed ;  if  thou  wilt  believe  on  him,  thou 
shalt  be  saved."  (1  Cor.  i,  18,  21 ;  ii,  2,  11;  John  viii,  21; 
Rom.  X,  9.)  (iii.)  The  manner  in  which  they  are  required  to 
be  performed,  that  they  be  done  from  conscience  and  charity  ; 
if  otherwise,  they  will  be  adjudged  as  hypocritical.     (Dout.  vi, 


404  JAMES    AEMINTUS. 

5 ;  1  Cor.  xiii,  1  ;  James  iv,  12  ;  Horn,  xiii,  5  ;  1  Pet.  ii,  19.) 
In  the  first  of  these  three  is  perceived  a  sanctity,  in  the  sec- 
ond an  omnipotence,  and  in  the  third  an  omniscience,  each  of 
which  is  purely  Divine.  (2.)  By  the  promises  and  threat- 
en ings,  which  afford  two  tokens  of  Divine  [valoris]  worth  or 
validity,  (i.)  The  manifest  evidence,  that  they  could  have 
been  delivered  by  no  one  except  by  God.  (ii.)  Their  excel- 
lent accommodation,  which  is  such  that  these  promises  and 
threatenings  cannot  possibly  prove  influential  uj)on  the  con- 
science of  any  man,  except  upon  his  who  considers  the  pre- 
cepts, to  which  they  are  subjoined,  to  be  Divine,  (3.)  The 
admirable  attempering  of  the  justice  of  God  by  which  he  loves 
righteousness  and  hates  iniquity,  and  of  his  equity  by  which  he 
administers  all  things,  with  his  mercy  in  Christ  our  propitia- 
tion. In  this,  the  glory  of  God  shines  forth  with  transcendent 
lustre.  (Kom.  v,  15.)  Three  particulars  in  it  are  worthy  of 
notice,  (i.)  That,  except  through  the  intervention  of  a  recon- 
ciler and  mediator,  God  would  not  receive  into  favor  the  sin- 
ner, through  love  for  whom  as  his  own  creature  he  is  touched 
with  mercy,  (ii.)  That  his  own  dearly  beloved  Son,  begotten 
by  Himself  and  discharging  an  office  of  perfect  righteousness, 
God  would  not  admit  as  a  deprecator  and  intercessor,  except 
when  sprinkled  with  his  own  blood.  (2  Cor.  v,  19;  Ephes. 
ii,  12, 16  ;  Ileb.  viii,  5,  6  ;  ix,  T,  11,  12.)  (iii.)  That  he  con- 
stituted Christ  as  a  Savior  only  to  those  who  repent  and 
believe,  having  excluded  the  impenitent  from  all  hope  of  par- 
don and  salvation.  (Ileb.  iii,  8, 19  ;  v,  8,  9  ;  Luke  xxiv,  26 ; 
Rom.  viii,  29.)  (4.)  A  most  signal  and  decisive  proof,  which 
serves  to  demonstrate  the  necessity  and  sufficiency  of  this 
doctrine,  exists  in  this  fl\ct,  that  Jesus  himself  did  not  enter 
into  his  glory  except  through  obedience  and  sufferings,  that 
this  was  done  for  believers  alone  who  were  to  be  conformed  to 
him,  (Heb.  x,  21,  22;  iv,  14-16;  John  xvii,  2,  8,)  and  that, 
on  being  received  into  Heaven,  He  was  constituted  Governor 
over  the  house  of  God,  the  King  of  his  people,  and  the  dis- 
penser of  life  eternal. 

XIII.  The  Majesty  of  their  style  is  proved.     (1.)  By 
the  attributes  which  the  Author  of  the  Scriptures  claims  for 


PUBLIC    DISPUTATIONS.  405 

himself;  the  transcendent  elevation  of  his  natnre,  in  his  om- 
niscience and  omnipotence  ;  (Isai.  xliv,  7,  8  ;  xli,  12,  25,  26 ; 
Psalm  1, 1,)  the  excellence  of  his  operations,  which  they  claim 
for  Ilini  as  the  Creator  and  Governor  of  all  things  ;  the  pre- 
eminence of  power,  which  they  claim  for  Ilim  as  the  King  of 
kings  and  Lord  of  lords.  (2.)  By  the  absence  of  all  "  respect 
of  persons,"  which  is  not  under  the  influence  of  favor  and 
hatred,  of  hope  and  fear,  and  by  which  God  declares  himself 
to  be  the  same  towards  all  men,  whatever  station  they  may 
occupy,  uttering  his  commands  and  prohibitions,  his  promises 
and  threatenings,  to  monarchs,  (Deut.  xviii,  15,  10 ;  1  Sam. 
xii,  25,)  as  well  as  to  the  meanest  among  the  people,  to  whole 
nations  and  to  single  individuals,  and  even  to  the  rulers  of 
darkness,  the  princes  of  this  world,  Satan  and  his  angels,  and 
thus  to  the  whole  universe  of  his  creatures.  (3.)  By  the  method 
which  he  employs  in  making  a  law  and  in  giving  it  his  sanc- 
tion. It  has  no  other  introduction  than,  "I  Jehovah  am  thy 
God  ;"  no  other  conclusion  than,  "  I  Jehovah  have  spoken." 
"  Be  strong,  for  I  am  with  thee  ;  fear  not,  for  I  will  deliver 
thee."  Either  He  who  speaks,  truly  claims  these  attributes 
for  himself,  and  so  his  discourse  is  Divine,  (Exod.  xx,  2 ;  Josh, 
i,  9  ;  Isai.  xliii,  5  ;  Jer.  i,  8  ;  Deut.  iv,  5,)  or  (let  no  blasphe- 
my adhere  to  the  expression,)  it  is  of  all  foolish  sj^eeches  the 
most  foolish.  Between  these  two  extremes  no  medium  exists. 
But  in  the  whole  of  the  Scriptures  not  a  single  tittle  occurs, 
which  will  not  remove  from  them  by  an  invincible  argument 
the  charge  of  folly. 

XIY.  The  agreement  between  each  and  evert  part  op 
TUE  Scriptures,  j^rove  with  sufficient  evidence,  their  Divinity. 
because  such  an  agreement  of  its  several  parts  can  be  ascribed 
to  nothing  less  than  the  Divine  Spirit.  It  will  be  useful  for 
the  confirmation  of  this  matter  to  consider  (1.)  The  immense 
space  ot  time  which  was  occupied  in  the  inditing  of  it,  from 
the  age  of  Moses,  down  to  that  of  St.  John,  to  whom  was 
vouchsafed  the  last  authentic  revelation.  (Mai.  iv,  4 ;  Jer. 
xxviii,  S;  John  v,  40.)  (2.)  The  multitude  of  writers  or 
amanuenses,  and  of  books.  (3.)  The  great  distance  of  the 
phices  in  which  the  books  were  severally  written,  that  ren- 


406  JAMES  ARMimUS. 

dered  it  impossible  for  the  authors  to  confer  together.  (4.) 
Lastly  aud  principally,  the  institution  of  a  comparison  between 
the  doctrine  of  Moses  and  that  of  the  latter  Prophets,  as  well  as 
between  that  of  the  Old  and  that  of  the  New  Testament.  The 
predictions  of  Moses  alone  concerning  the  Messiah,  the  calling 
of  the  Gentiles,  and  the  rejection  of  the  Jews,  when  compared 
with  the  interpretations  and  with  the  addition  of  particular 
circumstances  which  are  found  in  the  Prophets  and  the  Psalms, 
will  prove  that  the  perfect  agreement  which  exists  between 
the  various  writers  is  Divine.  (Gen.  xlix,  10  ;  Dent,  xxxii, 
21  ;  Dan.  ix,  25,  26  ;  Mai.  i,  10,  11  ;  Psalm  ii,  xxii,  ex, 
cxxxii;  Matt,  i,  ii,  xxiv,  xxvii ;  Luke  i,  55,  70  ;  xxiv,  27,44.) 
To  the  Divinity  of  the  agreemont  between  the  writings  of  the 
Old  Testament  and  those  of  the  ISTew,  abundant  testimony  will 
be  afforded  even  solely  by  that  sudden,  unexpected  and  mirac- 
ulously consentaneous  accommodation  and  befitting  aptitude 
of  all  the  predictions  respecting  the  Messiah,  the  gathering  of 
the  Gentiles  to  Him,  the  unbelief  and  rejection  of  the  Jews, 
and  lastly  concerning  the  abrogation  which  was  to  be  made  of 
the  ceremonial  law,  first  by  its  being  fnlfilled,  and  afterwards 
by  its  forcible  removal.  Whether  these  predictions  were  fore- 
told in  words,  or  foreshown  by  types  of  things,  persons,  facts 
and  events;  their  accommodation  to  the  person,  the  advent, 
the  state,  the  offices,  and  the  times  of  Jesus  of  iSTazareth,  was 
consentaneous  even  to  a  miracle.  (Psalm  cxviii,  22,  23 ; 
Matt,  xxi,  42;  Isai.  Ixv,  1 ;  Acts  xi,  18;  Psalm  xl,  7,  8 ; 
Dan.  ix,  25,  26.)  If  the  Old  Testament  alone,  or  only  the 
Xew,  were  now  extant,  some  doubts  might  be  indulged  con- 
cerning the  Divinity  of  each.  But  their  agreement  together 
excludes  all  doubt  respecting  their  Divinity,  when  both  of 
them  are  thus  completely  in  accordance,  since  it  is  impossible 
for  such  a  perfect  agreement  to  have  been  the  fabrication  of 
an  angelic  or  of  a  human  mind. 

XY.  Lastly,  the  Divinity  of  Scripture  is  powerfully  dem- 
onstrated by  THE  EFFICACY  OF  ITS  DOCTEiNE,  wliich  wc  place 
in  two  particulars.  In  the  credit  or  belief  which  it  has  ob- 
tained in  the  W'Orld,  and  in  the  destruction  of  remaining 
religions  and  of  the  entire  kingdom  of  Satan.     Of  this  de- 


PUBLIC    DISrUTATIONS.  40T 

stnictlon  two  most  signal  tokens  were  afforded,  in  the  silencing 
of  the  Heathen  Oracles,  and  in  the  removal  of  Idols.  (1  Tim. 
ill,  15  ;  Zech.  xiii,  2  ;  Zeph.  ii,  11 ;  Acts  xvi,  16,  17.)  This 
efficacy  is  recommended,  (1.)  By  the  peculiar  genius  of  the 
doctrine,  which,  independently  of  the  Divine  power  which  ac- 
companies and  assists  it,  is  calculated  to  repel  every  one  from 
giving  his  assent  to  it,  on  account  of  the  apparent  absurdity 
in  it,  and  the  concupiscence  of  human  passions  which  is  ab- 
horrent to  it.  For  this  is  the  manner  in  which  it  speaks : 
"  Unless  thou  dost  believe  in  Jesus  the  Crucified,  and  art 
prepared  to  pour  out  thy  life  for  him,  thou  shalt  lose  thy 
soul."  (Isai.  liii,  1 ;  2  Cor.  i,  ii ;  2  Tim.  iii,  12.)  (2.)  By  the 
persons  through  whom  the  doctrine  was  administered,  and 
who,  in  the  estimation  of  men,  were  few  in  number,  mean  in 
condition,  and  full  of  infirmities  ;  while  in  God's  sight,  they 
were  possessed  of  invincible  patience  and  mildness,  which 
were  so  conspicuous  in  Him  who  was  the  Prince  of  all,  that 
He  asked  some  of  his  familiar  disciples  who  were  offended  at 
his  doctrine,  "  Will  ye  also  go  away  ?"  (Luke  vi,  13  ;  Matt, 
iv,  18,  19;  2  Cor.  iv;  xii,  12;  2  Tim.  iv,  2;  John  vi,  67.) 
(3.)  By  the  multitude,  the  wisdom,  the  authority,  and  the 
power  of  the  enemies  who  placed  themselves  in  opposition  to 
this  doctrine.  Also  by  their  love  for  the  religion  of  their  own 
country,  and  their  consequent  hatred  of  this  novel  doctrine, 
and  by  the  result  of  both  these,  in  their  infuriated  and  out- 
rageous eagerness  to  extirpate  the  Christians  and  their  doctrine. 
It  was  opposed  by  the  Roman  empire  itself  nearly  three  hun- 
dred years,  during  which  the  rest  of  the  world  lent  their 
assistance.  This  continued  opposition  was  excited  by  the 
Jews,  nay  by  Satan  himself,  who  had  fixed  his  throne  in  that 
empn-e.  (1  Cor.  ii,  8;  Acts  iv,  27;  ix,  2;  Matt,  x,  18-22; 
John  xvi,  2 ;  Ephes.  vi,  12  ;  Eev.  ii,  10,  13.)  (4.)  By  the 
infinite  multitude  of  men  of  every  description,  nation,  age, 
sex  and  condition,  who  have  believed  this  doctrine,  and  con- 
firmed their  belief  by  enduring  intolerable  torments  even  unto 
death.  This  cannot  be  ascribed,  except  through  an  ambi- 
tious insanity,  either  to  ambition  or  to  fury  in  such  a  multi- 
tude of  persons  of  various  descriptions.     (Rev.  vi,  9-11.)    (5.) 


408  JAMES  AHMiNros. 

By  the  short  time  in  which,  like  lightning,  it  pervaded  a  great 
part  of  the  habitable  world  ;  so  that  Paul  alone  filled  all  the 
places  between  Jerusalem  and  Illyricum.  with  the  Gospel  of 
Christ.     (Col.  i,  6  ;  Koni.  xv,  19.) 

XYI.  3.  These  suasions  are  of  themselves  alone  sufficient  to 
produce  an  historical  faith,  but  not  that  which  is  saving.  To 
them,  therefore,  must  be  added  the  internal  suasion  of  God  by 
his  Holy  Spirit,  which  has  its  scope  of  operations,  (1.)  In  the 
illumination  of  the  mind,  that  we  may  prove  what  is  that  good, 
and  acceptable,  and  perfect  will  of  God  ;  that  we  may  know 
the  things  which  are  freely  given  to  us  of  God,  and  that  Jesus 
Christ  is  the  wisdom  and  the  power  of  God.  (ICor.  iii,7;  Ephes. 
i,  ir,  18  ;  Eom.  xii,  2;  1  Cor.  ii,  12  ;  i,  24  ;  xii,  3.)  (2.)  In 
inscribing  the  laws  of  God  upon  our  hearts,  which  consists  of 
the  infusion  of  a  desire  and  of  strength  for  their  performonce. 
(Heb.  viii,  10.)  (3.)  In  sealing  the  promises  of  God  on  our 
hearts  ;  under  which  term,  that  by  which  we  are  sealed  to  the 
day  of  redemption  is  called  a  seal,  and  an  earnest.  (2  Cor.  i, 
22 ;  Ephes.  i,  13  14.)  In  this  manner  He  who  inspired  the 
sacred  Scriptures  into  holy  men  of  God,  who  constituted  in  the 
Church,  Bishops,  Apostles,  Prophets,  Evangelists,  Pastors  and 
Teachers,  who  put  the  word  of  reconciliation  into  their  mouths, 
is  the  Author  of  that  faith  by  which  this  doctrine  is  appre- 
hended unto  righteousness  and  eternal  salvation.  (Acts  xx, 
28  ;  Ephes.  iv,  11 ;  2  Cor.  v,  19  ;  Rom.  viii,  16.)  Since  his 
testimony  is  distinct  from  that  of  a  man's  own  spirit,  and  since 
it  is  said  to  be  concerning  those  things  which  are  necessary  to 
salvation,  and  not  concerning  words,  letters,  or  writing,  the 
Papists  act  most  x)erversely  in  confounding  these  testimonies, 
and  in  requiring  through  the  witness  of  the  Spirit  [of  God]  the 
distinction  between  an  apocryphal  verse,  and  one  that  is  can- 
onical, though  the  former  may  in  reality  agree  with  the  canon- 
ical Scriptures. 

XYII.  But,  that  we  may  comprise  in  few  words  the  force  of 
these  three  proofs,  we  declare,  1.  concerning  the  force  of  human 
testimony  which  ascribes  our  Scriptures  to  God,  that  the  author 
of  no  composition  which  ever  was  published  or  is  now  extan 
can  be  proved  with  such  lucid  evidence  as  the  author  of  these 


rUBLIC   DISrUTATIONS.  400 

Scriptures  ;  and  tliat  tlic  importance  of  all  other  compositions 
sinks  far  lieneatli  tiic  dignity  ot  this,  not  only  with  regard  to 
the  multitude,  the  wisdom  and  the  integrity  of  the  witnesses, 
but  likewise  with  regard  to  the  iminterrupted  evenness,  the 
constancy  and  the  duration  of  the  testimony.  The  reason  for 
this  is,  t^  .t  the  reUgion  contained  in  these  Scriptures  has  been 
preach;  to  immense  numbers  and  varieties  of  people,  and  for 
a  very  ,»ng  period  ;  which  circumstance,  in  itself,  contains  no 
small  argument  of  Divinity.  For  it  is  most  equitable,  that  a 
religion,  which  alone  is  truly  Divhie,  and  which,  without  any 
respect  of  nations,  it  is  God's  will  that  men  should  receive, 
ought  also  to  be  preached  generally  to  all  mankind.  (Matt. 
xxviii,  19,  20;  Mark  xvi,  15  ;  Rom.  x,  12-18.) 

XYIII.  2.  "We  assert,  that  the  arguments  which,  contained 
in  the  Scriptures,  prove  the  Divinity  of  the  religion  prescribed 
in  them,  are  so  full  and  perfect,  that  no  arguments  can  be  de- 
rived for  the  defence  of  any  religion  which  are  not  compre- 
hended in  these,  and  in  a  more  excellent  degree.  (2  Cor.  iv, 
2-6.)  They  are  indeed  of  such  high  value  that  the  truth  of 
the  Christian  religion  is  established  by  them  as  strongl}'^,  as  it 
is  possible  by  any  other  arguments  to  prove  that  there  is  any 
true  religion  at  all,  or  that  a  true  one  is  possible.  So  that  to 
a  man  who  is  desirous  of  proving,  that  there  is  any  religion 
which  is  true,  or  that  such  a  religion  is  possible,  no  way  is 
more  compendious  and  easy  than  to  do  so  by  these  arguments, 
in  preference  to  any  other  which  can  be  deduced  from  [coin- 
fniines]  general  notions.  But  the  most  wonderful  of  all  is, 
that  the  very  thing  in  the  Christian  religion  which  seems  to  be 
one  of  the  greatest  absurdity,  aflt'ords  the  most  certain  proof  of 
its  Divinity,  it  being  allowed  to  be  a  very  great  truth — that 
this  religion  has  been  introduced  into  the  consciences  of  men 
by  a  mild  suasion,  and  not  by  the  power  of  the  sword.  (1  Cor. 
i,  22-24  ;  2  Cor.  v,  11  ;  Luke  ix,  54,  55.)  Of  a  similar  ten- 
dency is  the  argument  formerly  used  by  St.  Augustine  :  "  If 
the  Christian  religion  was  established  by  the  miracles  Avhich 
are  related  in  the  Scriptures,  it  is  true  ;  but  if  it  was  not,  the 
greatest  of  all  miracles  is,  that  it  has  been  able  to  obtain  credit 
without   miracles."     For   the   internal    suasion  of  Ilim  who 


410  JAilES    AJBMTNIUS. 

alone  can  work  miracles,  ouglit  to  stand  in  the  place  of  mira- 
cles outwardly  performed,  and  to  be  equally  23otent.  (Rev.  ii, 
17.)  And  thus  the  very  narration,  contained  in  these  books, 
of  the  miracles  which  were  performed  in  the  early  ages  in 
proof  of  the  doctrine,  is  now,  through  a  most  beautiful  vicissi- 
tude of  circumstances,  proved  to  be  true  by  the  Divinity  of  the 
doctrine  when  subjected  to  examination. 

XIX.  3.  Although  the  inward  witness  of  the  Holy  Spirit  is 
known  to  him  alone  to  whom  it  is  communicated,  yet,  since 
there  is  a  mutual  relation  between  the  veracity  of  the  Testifier, 
and  the  tncfh  of  the  thing  which  is  proved,  an  examination 
may  be  instituted  resj^ecting  the  testimony  itself.  This  is  so 
far  from  being  injurious  or  displeasing  to  the  Holy  Ghost, 
that  by  this  method  His  veracity  is  rendered  in  all  2:)0ssible 
directions  more  eminently  conspicuous,  as  being  the  Author 
not  only  of  the  internal  testimony  and  the  external  word,  but 
likewise  of  the  significations  concerning  which  He  bears  wit- 
ness to  both  ;  on  this  account  also.  He  has  comhianded  us  to 
try  the  spirits  whether  ihej  be  of  God,"  and  has  added  a  spe- 
cimen of  such  a  "  trying."  (1  John  iv,  1,  2.)  It  will  there- 
fore be  as  easy  to  confute  the  man  who  falsely  boasts  of  having 
the  internal  testimony  of  the  Holy  Spirit,  as  to  be  able  to 
destroy  that  religion  to  which  he  professes  himself  to  be  devo- 
ted. From  this  it  is  apparent,  that  the  inward  witness  of  the 
Spirit  is  calculated  to  impart  assurance  to  him  to  whom  it  is 
communicated,  but  not  to  convince  any  other  person.  "Where- 
fore those  who  reckon  this  among  the  causes  why  they  account 
the  Scriptures  Divine,  are  foolishly  said  by  the  Papists  to  beg 
the  question,  since  they  never  employ  it  themselves  in  con- 
Yincins  others. 


PTIBLTC   DISPUTATIONS.  411 

DISPUTATION  II. 

ON   THE   SUFFICIENCr   AND  rERFECTION  OF   THE   HOLY   SCRIPTURES 
IN   OPPOSITION   TO   TRADITIONS. 

Respondent^  Abraham  Yliet. 

I.  AViiEN  we  ascribe  Perfection  to  the  Scriptures  of  tlie  Old 
and  New  Testament,  we  do  not  mean  by  that  word,  the  per- 
fection described  by  the  Apostle  in  1  Cor.  xiii,  10  ;  for  the 
latter  is  peculiar  to  the  life  to  come,  in  which  "  God  will  be 
all  in  all."  (1  Cor.  xv,  28.)  Neither  do  we  understand  by  it 
a  certain  absolute  quality  which  is  equally  dispersed  through 
the  whole  body  of  Scripture  and  each  of  its  parts,  and  which 
cannot  be  withdrawn  from  the  Scriptures  by  any  man  who 
confesses  that  they  have  proceeded  from  God,  their  most  per- 
fect Author.  (Psalm  xix,  T-9 ;  Eom.  vii,  12.)  Nor  do  we 
mean  such  a  perfection  as  may  embrace  all  things  generally 
and  severally,  of  what  description  soever  they  are,  which  have 
at  any  time  been  inspired  into  "  holj^  men,"  and  published  by 
them  to  the  Church.  (2  Tim.  iii,  16,  17.)  But  by  this  ex- 
pression we  understand  a  relative  Perfection^  which,  for  the 
sake  of  a  pai-ticular  })urpose,  agrees  with  the  Scriptures  as  with 
an  instrument,  and  according  to  which  they  perfectly  com- 
prehend all  things  that  have  been,  are  now,  or  ever  will  be 
necessary  for  the  salvation  of  the  Church. 

n.  "We  are  compelled,  both  by  the  truth  of  the  thing  itself, 
of  which  we  shall  hereafter  treat,  and  by  a  kind  of  necessity, 
to  establish  this  perfection  of  Scripture  :  because,  without  this, 
we  shall  be  forced,  for  the  sake  of  obtaining  entire  salvation, 
to  liave  recourse  to  other  revelations  of  God,  already  made,  or 
afterwards  to  be  communicated ;  but  our  attempt  will  prove 
abortive,  unless  the  Divinity  of  these  additional  revelations  be 
established  by  indubitiable  arguments.  Those  [new]  revelations 
which  are  said  to  have  been  already  made,  have  never  yet  been 
demonstrated  in  this  manner ;  and  it  will  be  impossible  to 


412  JAMES   AEMINIUS. 

produce  any  such  demonstrative  evidence  in  support  of  those 
which,  it  is  asserted,  will  afterwards  occur. 

III.  But,  that  we  may  be  able  to  establish  this  perfection 
of  Scripture  in  a  solid  manner,  and  as  if  from  the  very  foun- 
dation, we  will  take  a  brief  view  of  the  perfection  of  Divine 
revelations  in  general.  For,  by  this  means,  we  shall  not  only 
remove  the  error  of  those  who  entertain  a  diiferent  oj^inion, 
but  shall  also  expose  and  shut  up  the  source  from  which  it  is 
derived.  We  now  use  the  expression,  "  Divine  revelation," 
for  the  act  of  revealing,  not  for  what  is  revealed  ;  and  we  say, 
Divine  revelation  is  internal,  which,  with  the  Scriptures  them- 
selves, we  distinguish  by  the  general  term,  "  insjDiration  ;"  and 
that  it  is  external  by  means  of  the  enunciation  or  the  inditing 
of  the  words  spoken  or  revealed.  Perfection,  therefore,  is 
withdrawn  from  the  Scriptures,  either  in  these  revelations,  or 
in  those  which  preceded  them,  in  the  subjoined  order  and 
method. 

IV.  (1.)  The  perfect  inspiration  given  to  the  prophets  and 
apostles,  who  are  the  administrators  of  the  Scriptures,  is  denied ; 
and  the  necessity  and  frequent  occurrance  of  new  revelations 
after  those  holy  men,  are  openly  asserted.  (2.)  Even  when 
this  perfection  is  conceded,  the  j^ossibility  is  denied  of  making 
a  perfect  enunciation  of  the  inspired  signification  or  sense  by 
means  of  the  outward  word.  The  reason  assigned  is,  that  the 
ratio  of  those  Divine  meanings  which  are  necessary  to  be 
known  for  the  perfect  consummation  of  our  salvation,  is  di- 
verse. For  while  some  of  them  serve  for  the  instruction  of 
the  ignorant  and  of  babes  in  Christ,  and  for  preparing  their 
minds ;  others  are  useful  for  perfecting  adults,  and  for  imbu- 
ing and  filling  their  minds  with  the  plenary  wisdom  of  the 
Spirit ;  and  while  the  former  class  of  Divine  mer.nings  [for 
the  ignorant,  &c.,]  may  be  made  manifest  and  taught  by  the 
external  word,  the  latter  class  can  be  ofiered  to  the  minds  [of 
adults,]  and  impressednponthem,only  by  the  internal  [alloquio] 
address  of  the  Spirit.  (3.)  When  the  perfect  inspiration  and 
enunciation  of  all  the  divine  meanings  have  been  granted,  it  is 
denied  that  the  Scriptures  perfectly  contain  whatever  has  been 


rUBLIO   DISPUTATIONS.  413 

inspired  and  declared  that  is  necessaiy  to  salvation  ;  because, 
[as  it  is  alleged,]  it  was  not  the  intention  of  the  Spirit  who  in- 
spired them,  or  of  his  amanuensis,  to  consign  all  those  neces- 
sary things  in  writing  to  posterity. 

Y.  Since  these  three  negatives  liold  the  following  order  and 
relation  among  themselves,  when  the  first  two,  or  when  either 
of  them  is  established,  the  third  may  likewise  be  granted,  and 
when  the  third  is  destroye<l,  its  predecessors  may  be  removed, 
having  eftected  the  destruction  of  the  third,  we  might  seem  to 
liave  given  complete  satisfaction,  if  we  had  not  thought  proper, 
according  to  our  promise,  to  remove  the  causes  of  the  error, 
and  thus  to  cut  oif  from  the  adversaries  all  occasion  for  com- 
plaining, that  we  had  treated  the  controversy  not  according  to 
its  nature,  but  for  the  convenience  of  our  own  design  and  for 
the  sake  of  victor3\  Wherefore  to  these  three  negatives  we 
oppose  afiirmatively  the  following  three  most  veritable  enunci- 
ations :  (1.)  All  things  which  have  been,  are  now,  or  till  the 
consummation  of  all  things,  will  be  necessary  to  be  known  for 
the  salvation  of  the  Church,  have  been  perfectly  inspired  and 
revealed  to  the  prophets  and  apostles.  (2.)  All  things  thus 
necessary  have  been  administered  and  declared  by  the  proph- 
ets and  apostles,  according  to  this  inspiration,  by  the  outward 
word,  to  the  people  who  have  been  committed  to  them.  (3.) 
All  things  thus  necessary  are  fully  and  perfectly  comprehended 
in  their  books. 

VI.  From  this  deduction  it  is  apparent,  that  the  acts  of 
revelation  are  distinguished  from  the  significations  revealed, 
and  yet  that  the  matters  or  subjects  and  the  significations 
agree  with  the  diiferent  acts  of  revelation.  This  distinction 
meets  the  objection  [Sjn/'itualium^  of  the  Mystics,  who  insist 
that  the  internal  illumination  of  the  Holy  Spirit  is  always 
necessar}'.  This  we  concede  with  respect  to  the  act  of  revela- 
tion, but  not  with  respect  to  the  subjects  and  new  significa- 
tions. The  agreement  between  the  subjects  and  meanings, 
and  the  acts  of  revelation,  refutes  the  Papists,  who  aflirm, 
that  the  Church  was  before  the  Scripture,  because  the  inditing 
of  the  word  which  had  been  previously  pronounced,  was  pos- 
terior to  the  Church."    This,  however,  is  not  a  necessary  con- 


414  JAMES   AEMINIUS. 

sequence,  if  the  same  meanings  be  comprehended  in  the  writ- 
ten word  and  in  that  which  was  pronounced. 

YII.  (1.)  Commencing  therefore  with  the  proof  of  the  first 
of  our  three  affirmative  propositions,  [§  Y,)  and,  for  the  sake  of 
brevity,  laying  aside  the  perfection  of  the  revelation  made 
under  the  Old  Testament,  we  will  proceed  to  shew,  that  all 
things  necessary  in  the  manner  which  we  have  described  have 
been  inspired  into  the  apostles,  and  that  no  new  inspiration 
has  since  their  times  been  communicated,  and  that  it  will  not 
be  in  future.  We  prove  this  in  the  following  manner:  (1.) 
By  express  passages  of  Scripture  ;  (2.)  by  arguments  deduced 
from  them.  The  first  passage  is,  "  The  Holy  Ghost  shall  teach 
you  all  things,  whatsoever  I  have  said  unto  you."  (John  xiv, 
26.)  From  the  former  part  of  this  passage  we  obtain  the 
whole  of  our  proposition  :  for  He  who  "  teaches  all  things," 
omits  nothing  tliat  ought  to  be  taught.  The  same  proof  is 
derived  from  the  latter  part  of  it,  if  it  be  evident  that  Christ 
told  "  all  things"  to  his  disciples,  which  is  demonstrated  by 
these  his  own  words  :  "  All  things  which  I  have  heard  of  my 
Father,  I  have  made  known  unto  you."  (John  xv,  15.)  But 
He  "  who  is  in  the  bosom  of  the  Father,"  has  heard  of  all  things 
which  ought  to  be  revealed.  "  For  I  have  given  unto  them 
the  words  which  thou  gavest  me."     (John  xvii,  8.) 

Yin.  The  second  passage  is,  "  The  spirit  of  truth  will  guide 
you  into  all  truth."  (John  xvi,  13.)  Tlie  efficacy  of  this 
teaching  will  shine  forth  with  more  splendid  evidence,  if  we 
Bufi'er  ourselves  to  be  instructed  by  Christ  in  that  truth  through 
which,  according  to  his  prayer,  not  only  the  apostles,  but  like- 
wise the  whole  Church  to  the  end  of  the  world,  will  be  sancti- 
fied.    (John  xvii,  ir-20.) 

IX.  The  third  is,  "  But  God  will  reveal  it  unto  us  by  his 
Spirit,"  (1  Cor.  ii,  10,)  that  is,  the  wisdom  Vvdiich  is  there  spe- 
cified. But  that  no  one  may  suppose  this  wisdom  to  be  partial 
and  serving  the  Church  only  for  a  certain  time,  let  him  exam- 
ine the  attributes  which  are  there  assigned  to  it.  It  is  the 
wisdom  which  God  pre-determined  from  all  eternity,  and  fore- 
ordained "  unto  the  glory"  of  the  Church  Universal,  for  this  is 
meant  by  the  word  "our"  in  the  phraseology  of  the  apostles. 


rilBLIC   DISPUTATIONS.  415 

(v,  Y.)  It  is  the  wisdoin  which  contains  "  the  things  that 
God^hath  prepared  for  all  them  who  love  lilni,"  and  not  for 
them  only  who  lived  in  the  apostolic  age  :  (v,  9.)  The  M-isdom 
wliich  contains  "the  deep  things  of  God,"  (v,  10,)  all  those 
"  things  that  are  freely  given  to  U3  of  God,"  as  his  Church,  (v, 
12,)  and  that  are  called,  in  another  passage,  (Ephes.  iii,  8,)  "  The 
unsearchable  riches  of  Christ."  It  is  that  wisdom  which  is  called 
"  the  mind  uf  the  Lord,  and  the  knowledge  of  which  is  said  to 
he  '"the  knowledge  of  the  mind  of  Christ."  (1  Cor.  ii,  16.) 
It  is  the  wisdom  of  which  "  those  alone  who  are  perfect  and 
spirituaV  are  said  to  he  capable,  (v,  6,  14,  15,)  that  it  might 
not  seem  to  be  serviceable  only  for  "  the  preparatory  instruc- 
tion of  the  more  ignorant  sort,  and  of  babes  in  Christ."  [See 
§  lY.]     The  passages  already  cited  may  suffice. 

X.  From  among  many  others,  let  the  following  be  received 
as  the  reasons  :  The  first  is  taken  from  the  joint  considera- 
tion of  the  glorification  of  Christ,  and  the  promise  of  the  Holy 
Spirit,  who  was  bestowed  after  the  glorification  of  Christ, 
and  who  was  poured  forth  by  Ilim.  (John  vii,  38,  30.) 
The  most  cojjious  effusion  of  the  Holy  Spirit  w%is  defer- 
red to  the  time  when  Christ  should  be  glorified.  After 
his  glorification,  it  was  necessary,  that  it  should  not  be 
any  longer  delayed  ;  for  Christ,  "  being  by  the  right  hand  of 
God  exalted,  and  having  received  the  promised  Holy  Spirit," 
(Acts  ii,  33,)  and  that  "  not  by  measure,"  (John  iii,  34,  35,) 
"he  shed  him  forth"  in  such  coj^ious  abundance,  as  it  was  pos- 
sible for  him  to  be  poured  out,  and  to  be  received  by  mankind. 
So  that  the  event  which  had  been  predicted  by  the  prophet 
Joel  (ii,  28,)  is  said  then  to  have  come  to  pass.  (Acts  ii,  16, 
IT.)  This  Spirit  is  the  Spirit  of  the  Father  and  of  Christ  alone; 
and  He  will  plead  the  cause  of  no  one  except  that  of  Christ, 
through  the  entire  duration  of  the  present  life,  as  his  Advocate 
against  the  world.  (John  xvi,  7,  8.)  "  He  will  not  speak  of 
himself,"  but  from  Christ ;  and  he  will  "shew  us  those  things 
which  are  Christ's,  and  which  He  will  receive  from  him.  Ho 
will  therefore  glorify  Christ."  (13-15.)  From  these  premi- 
ses it  tullows,  that  no  new  inspiration,  after  that  to  the  apostles, , 
will  be  necessary  to  salvation  ;  and  that  what  is  said  about  the 


416  JAMES  AEMINIUS. 

distinct  periods  of  the  Father,  of  the  Son,  and  of  the  Holy- 
Spirit,  with  regard  to  a  revelation,  is  a  pure  invention  of  the 
human  brain.  By  this  argument,  all  new  inspirations  are  re- 
futed, with  such  soundness  and  so  agreeably  to  the  nature  of 
the  thing  itself,  that  the  doctrine  which  maintains  the  contrary 
cannot  possibly  defend  itself  without  inventing  another  Christ 
and  another  Spirit ;  (which  is  a  notable  trait  in  the  conduct 
of  the  great  masters  among  the  Mystics  ; )  or  it  must  at  least 
substitute  for  Christ  His  vicar  on  earthy  who,  invested  with 
plenarj"  power,  may  administer  the  affairs  of  the  church,  as 
is  the  23ractice  of  the  Pajjists. 

XI.  The  SECOND  reason  is  taken  from  the  office  of  the  Apos- 
tles, for  the  discharge  of  which,  because  they  were  immedi- 
ately called  by  Christ  himself,  they  were  undoubtedly  furnished 
with  sufficient  gifts,  and  therefore  with  sufficient  knowledge. 
But  they  were  constituted  "  able  ministers  of  the  New  Testa- 
ment ;"  (2  Cor,  iii,  6,)  to  which  as  a  Testament^  nothing  can 
be  added ;  (Gal.  iii,  15;)  and,  as  iV^<?'i^>,  it  will  neither  "wax 
old"  nor  be  abrogated  ;  (Heb.  viii,  13  ;)  after  the  apostles, 
therefore,  no  new  inspiration  will  be  given.  They  were  also 
made  "  ministers  of  the  Sj)irit ;"  they  were  therefore  instructed 
by  inspiration  in  those  meanings  which  agree  with  the  most 
perfect  christians,  and  not  with  those  only  who  are  placed  un- 
der the  law  and  "  the  oldness  of  the  letter."  To  them  was 
also  committed  "  the  ministration  of  rightousness  ;"  but  this 
was  the  last  of  all,  on  account  of  being  that  which  is  immedi- 
ately connected  with  life  eternal,  and  which  is  likewise  ad- 
ministered by  righteounness.  The  apostles  are  also  called 
"  reapers,"  with  regard  to  the  jirophets  who  were  "  the  sow- 
ers ;"  (John  iv,  88  ;)  but  this  last  service  was  to  be  performed 
in  the  field  of  the  Lord.  After  the  ajiostles,  therefore,  no  new 
ministration  has  been  given  ;  and,  on  this  account,  no  new 
inspiration. 

Xn.  The  THIRD  reason  is  drawn  from  the  circumstance  of 
the  period  at  which  this  inspiration  was  communicated  to  the 
apostles,  and  which  ma^^  be  considered  in  two  respects.  (1.) 
It  was  in  the  time  of  the  Messiah,  which  is  called  "  the  last," 
being  truly  the  last  time  with  regard  to  a  revelation.     "  And 


PUBLIC   DISPUTATIONS.  417 

it  shall  come  to  pass  in  the  last  days,  I  will  pour  out  of  nij  Spirit 
upon  all  llesh."  (Acts  ii,  17.)  "  AVlieii  the  Messiah  is  come, 
he  will  tell  us  all  things."  (John  iv,  25.)  "God  hath  in  these 
last  days  spoken  unto  us  hy  his  Son."  (Ileb.  i,  2.)  To  the 
same  eftect  Christ  is  said  to  have  been  made,  "  manifest  in 
these  last  times."  (1  Pet.  i,  20.)  (2.)  That  was  "  the  time 
appointed  of  the  Father,"  in  which  "  the  heir"  should  be  no 
longer  "  as  a  child,  under  a  tutor ;"  (Gal.  iv,  1-5  ;)  but,  hav- 
ing arrived  at  i'ull  age,  he  might  pass  his  life  under  the  grace 
and  guidance  of  the  Holy  Spirit ;  by  whom,  as  "  the  Spirit  of 
liberty,"  being  illuminated,  he  might  "  with  open  face  behold 
as  in  a  glass  the  glory  of  the  Lord,  and  bo  transformed  into  the 
same  image  from  glory  to  glory."  (2  Cor.  iii,  17,  18.)  After 
the  apostles,  therefore,  no  new  inspiration,  no  greater  perfec- 
tion has  been  granted. 

XIII.  The  FOURTH  reason  will  exhibit  to  us  the  glory  and 
duration  of  the  doctrine  inspired  and  committed  to  the  apos- 
tles. For  it  greatly  excels  in  glory,  as  being  "  the  gospel 
of  the  glory  of  Christ,"  (2  Cor.  iv,  4,)  who  is  the  image  of 
God,  "the  brightness  of  the  glory,  and  the  express  character 
of  the  person,  of  the  Father,"  (Ileb.  i,  3,)  and  "  in  whom  it 
pleased  the  Father  that  all  fullness  sliould  dwell,"  (Col.  i,  19,) 
indeed  "  all  tlie  fullness  of  the  Godhead  bodily."  (ii,  9.)  The 
law  was  not  at  all  glorious,  "  by  reason  of  this  glory  which 
excelled  it."  (2  Cor.  iii,  10.)  From  these  premises  it  will 
follow,  by  parity  of  reason,  that,  if  the  more  excellent  doctrine 
shall  continue  forever,  no  future  doctrine  "  will  have  any  glory 
by  reason  of  this  which  excelleth  in  glory."  Its  duration  also 
excludes  all  others  :  for  it  remains  without  being  abolished,  (2 
Cor.  iii,  11,)  and  "will  be  preached  in  all  the  world  till  the 
end  shall  come,"  (Matt,  xxiv,  14 ;)  and  Christ  promises  to  those 
who  administer  this  docrine,  that  lie  "will  be  with  them 
alway,  even  unto  the  end  of  the  world."     (xxviii,  20.) 

XIV.  2.  We  will  distinctly  prove  the  second  proposition 
[§  V,]  thus  separated  into  two  members.  First.  Those  things 
which  serve  for  perfection,  as  well  as  those  which  serve  for 
preparation,  can  be  and  really  have  been  declared  by  Chi-ist 

27  VOL.  I. 


418  JAMES   AEMINIUS. 

and  the  apostles.  Second.  The  apostles  perfectly  taught  all 
things  which  are  and  will  be  necessary  for  the  Church. 

XY.  Let  the  subjoined  arguments  stand  in  proof  of  the 
FTRST  member  of  the  proposition.  (1.)  "The  Son  who  is  in 
the  bosom  of  the  Father,"  that  is,  who  is  admitted  to  the  inti- 
mate knowledge  of  his  secrets,  "  hath  declared,"  by  the  out- 
ward word,  "  what  He  hath  seen  and  heard"  with  the  Father. 
(John  i,  18  ;  iii,  32.)  But  it  is  impious  to  suppose,  that  these 
things  relate  only  to  preparation.  I^ay,  "  the  things  which 
the  apostles  saw  and  heard  they  have  declared,"  that  the 
Church  "  might  have  communion  with  the  Father  and  the 
Son."  But  perfection  is  placed  in  this  communion.  (1  John 
i,  3.)  The  wisdom  which  the  apostles  received  through  revela- 
tion of  the  Spirit,  who  "  searcheth  the  deep  things  of  God," 
has  been  declared  by  them  "  in  words  which  the  same  Holy 
Spirit  teacheth."  (1  Cor.  ii,  18.)  But  this  wisdom  belongs  to 
perfect  and  spiritual  men,  (1  Cor.  ii,  6-15,)  as  we  have  already 
seen.     [§  IX.] 

XVI.  (3.)  The  word,  through  faith  in  which  righteousness 
and  eternal  life  are  obtained,  is  not  only  preparative  but  like- 
wise perfective.  Of  this  kind  is  "  the  word  of  faith  which  the 
apostles  preached  ;"  and  for  this  reason  the  gospel  is  called 
"  the  ministration  of  righteousness,"  "  the  word  of  salvation," 
and  "  the  power  of  God  unto  salvation  to  every  one  that  be- 
lieveth."  (Rom.  x,  8-10 ;  1  Cor.  i,  21 ;  2  Cor.  iii,  9 ;  Acts 
xiii,  26 ;  E.om.  i,  16.)  (4.)  The  ministration  of  the  Spirit 
and  of  the  New  Testament  is  opposed  to  that  of  Moses,  which 
acted  the  part  of  a  school  master,  yet  "  made  nothing  perfect," 
(Heb.  vii,  19,)  and  to  "  the  letter"  of  death  and  of  the  Old  Tes- 
tament. This  ministration  of  the  Sj^irit  does  not  serve  for  pre- 
paration, but  contains  perfection ;  and  this  is  the  ministration 
which  the  apostles  executed,  and  from  which  they  are  called 
ministers  of  the  New  Testament  and  of  the  Spirit,  (2  Cor.  iii, 
6,  Y,)  and  are  said  to  present  every  man  perfect  in  Christ 
Jesus.  (Coloss.  i,  28.)  (5.)  That  word  which  is  called  "  the 
incorruptible  seed,  of  which  we  are  born  again,  and  which  en- 
dureth  forever,"  (1  Pet.  i,  23-25,)  is  not  merely  preparatory. 


PUBLIC   DTSPTTTATIONS.  419 

And  such  is  the  word  which  through  the  gospel  the  apostles 
Iiave  (locUired. 

X\'II,  Let  the  following  arguments  establish  the  secoxd 
member.  (1.)  The  whole  counsel  of  God,  which  is  to  be  "de- 
clared unto  men,"  (Luke  vii,  30,)  contains  all  things  necessary 
to  salvation.  But  Paul  decUired  to  the  Ephesiaiis  "  all  the 
counsel  of  God."  (Acts  xx,  27.)  Therefore  all  things  neces- 
sary to  salvation  were  declared,  (Szc.  (2.)  The  Corinthians  are 
saved  by  the  gospel  which  Paul  preached,  provided  they  re- 
tain it  as  they  received  it,  (1  Cor.  xv,  1,  2.)  Therefore,  all 
things  necessary  to  salvation  were  preached  to  the  Corinthians. 
(3.)  "  Salvation  at  the  first  began  to  be  spoken  by  Christ," 
and,  after  having  been  jierfectly  preached  by  him,  "  it  was 
confirmed  unto  us  by  the  apostles  that  heard  him."  (Ileb.  ii, 
3.)  Therefore  the  doctrine  of  the  apostles  perfectly  contained 
all  things  which  the  necessary  confirmation  of  the  Church  de- 
manded. 

XVIIL  And  lest  any  one  should  utter  this  cavil,  "  The 
Apostles,  we  allow,  taught  all  the  things  which  were  necessary 
at  that  time,  but  not  all  those  which  are  sufiicient  for  the  edifi- 
cation of  the  body  of  Christ  to  the  end  of  the  world,"  let  the 
following  arguments  likewise  be  added.  (4.)  Whoever  he  be 
that  "  preaches  any  other  gospel"  than  that  which  the  apostles 
preached,  and  which  the  apostolic  churches  received,  "  he  is 
accursed."  (Gal.  i,  7-9.)  Therefore  it  is  not  lawful  to  add 
anything  to  the  gospel  preached  by  the  apostles,  to  the  end  of 
the  world.  Indeed,  he  who  makes  an  addition,  "  has  per- 
verted the  gospel  of  Christ."  (.5.)  Li  Christ  Jesus,  or  "in 
the  mystery  of  God,  and  of  the  Father,  and  of  Christ,  are  hid- 
den all  the  treasures  of  wisdom  and  knowledge."  (Coloss.  ii, 
2,  3.)  But  Jesus  Christ  and  this  mystery  were  completely 
preached  by  the  apostles,  (i,  25-28.)  "Jesus  Christ  has 
been  nuide  unto  us  of  God,  wisdom,  righteousness,  sanctifica- 
tion  and  redemption ;"  (1  Cor.  i,  30,  31  ;)  from  which  the 
apostle  concludes,  that  tnie  glorying  consists  in  the  knowledge 
of  Christ  alone.  ( Jer.  ix,  24.)  Therefore  the  doctrine  taught 
by  the  apostles  contains  whatever  will,  at  an^-  time  to  the  end 
of  the  world,  be  necessary,  useful  and  glorious  to  the  church. 


420  JAMES    AIIMlNTirS. 

(6.)  The  Churcli  Universal  is  "  built  upon  the  foundation  of 
the  apostles  and  prophets,"  (Ephes.  ii,  20,  21 ;)  and  the  apos- 
tles are  called  "the  foundations  of  the  celestial  Jerusalem," 
(Eev.  xxi,  14,)  "  which  is  the  mother  of  us  all."  (Gal.  iv,  26.) 
Therefore,  the  apostles  have  declared  all  things  which  will  be 
necessary  for  the  whole  church  to  the  final  consummation. 
(7.)  "  There  is  one  body  of  Christ,  the  fullness  of  Him  that 
filleth  all  in  all ;  one  Spirit,  one  hope  of  our  calling,  one  Lord, 
one  faith,  one  baptism,  one  bread,  one  God  and  Father  of  all, 
and  Jesus  Christ  the  same  yesterday,  to-day,  and  forever." 
(Ephes.  iv,  4-6 ;  i,  23  ;  1  Cor.  x,  17 ;  Heb.  xiii,  8.)  But  the 
apostles  perfectly  preached  this  God,  this  Lord,  this  Spirit, 
this  faith,  hope,  baptism  and  bread,  and  by  their  doctrine  ani- 
mate and  vivify  this  whole  body  to  the  end  of  the  world. 
(Col.  i,  24,  25.)  Therefore  the  church  ought  "  not  to  be  car- 
ried about  with  divers  and  strange  doctrines."     (Heb.  xiii,  9.) 

XIX.  3.  The  last  j^roposition  remains  to  be  discussed.  It 
commends  to  us  the  perfection  of  the  prophetical  and  apostoli- 
cal Scriptures  ;  and  for  establishing  it  we  produce  the  follow- 
ing arguments.  (1.)  This  perfection  is  taught  in  the  express 
testimonies  of  Scripture,  which  prohibit  any  addition  to  be 
made  to  those  things  which  the  Lord  has  commanded  ;  and 
the  same  scriptures  teach,  in  a  manner  the  most  convincing, 
that  these  testimonies  must  be  understood  concerning  the  writ- 
ten word.  (Dent,  iv,  2 ;  xii,  28 ;  xxx,  10-14 ;  xxviii,  58 ; 
Josh,  i,  7,  8.)  The  apostle  therefore  requires,  that  "no  one 
be  wise  above  what  is  written,"  (1  Cor.  iv,  6 ;)  and  he  who 
tells  the  Ephesians,  "  I  have  not  shunned  to  declare  unto  you 
all  the  counsel  of  God,"  (Acts  xx,  27,)  confesses,  that  "  he  said 
none  other  things  than  those  which  the  prophets  and  Moses 
did  say  should  come."     (Acts  xxvi,  22.) 

XX.  (2.)  This  perfection  is  also  established  by  the  very 
object  and  matter  of  the  saving  doctrine.  This  is  done  by  va- 
rious metliods.  (i.)  The  entire  matter  of  the  saving  doctrine 
consists  of  "  the  truth  which  is  after  godliness ;"  (Tit.  i,  1.) 
But  the  Scripture  perfectly  delivers  this  truth,  for  it  is  con- 
cerning God  and  Christ,  and  the  manner  in  which  He  is  to  be 
known,  acknowledged  and  worshiped.     (1  Chron.  xxviii,  9 ; 


PUBLIC   DISPUTATIONS.  421 

John  xvii,  3;  v,  23.)  (li.)  The  Scripture  perfectly  delivers 
the  doctrine  of  faith,  hope,  and  charity.  But  in  those  acts  is 
contained  whatsoever  God  requires  of  us.  (1  Jolin  v,  13;  2 
Tim.  iii,  IG  ;  Horn,  xv,  4;  1  Thess.  i,  3;  Titus  ii,  12,  13.) 
(iii.)  They  are  called  "the  Scriptures  of  the  Old  and  New 
Tostanient,"  because  in  them  both  these  parts  are  completely 
comprehended.  But  nothing  can  be  added  to  a  Testament : 
na}',  the  testament  of  a  prudent  testator  fully  contains  his  last 
will,  according  to  whicii  he  wishes  the  distribution  of  his  prop- 
erty to  be  made,  and  his  heirs  to  regulate  their  conduct.  (2 
Cor.  iii,  G  ;  Gal.  iii,  15  ;  Jer.  xxxi,  31-34  ;  xxxii,  38-40  ;  Gal. 
iv,  1,  2.)  But  the  whole  of  the  saving  doctrine  consists  of  a 
description  of  the  beneficence  of  God  towards  us,  and  of  our 
duty  towards  God.  (iv.)  The  division  of  all  this  saving  doc- 
trine into  the  Law  and  the  Gospel,  as  into  parts  which  draw 
forth  the  amplitude  of  the  whole,  proves  the  same  thing,  since 
both  of  them  are  perfectl}' contained  in  the  Scriptures.  (Luke 
xvi,  16;  Josh  i,  8;  Luke  i,  1-4;  Rom.  i,  2-6;  Acts  xxvi, 
22,  23.) 

XXI.  (3.)  The  same  perfection  is  proved  from  the  end 
and  efficacy  of  the  whole  of  the  saving  doctrine.  If  the  Scrip- 
tures propose  this  entire  end  and  perfectly  accomplish  it,  there 
is  no  reason  why  we  should  call  a  doctrine,  in  what  manner 
soever  it  may  be  proposed,  more  perfect  than  the  Scri2)tures. 
But  they  entirely  intend  this  end  and  efficaciously  produce  it. 
(Eom.  X,  4-10.)  "This  is  his  commandment,  that  we  should 
believe  on  the  name  ot  his  Son  Jesus  Christ,  and  love  one  an- 
other." (1  John  iii,  23.)  "These  things  are  written,  that  ye 
might  believe  that  Jesus  is  the  Christ,"  &c.  (John  xx,  31.) 
"  These  things  have  I  written  unto  you,  that  ye  may  know 
that  ye  have  eternal  life,  and  that  ye  may  believe  on  the  name 
of  the  Sou  of  God."  (1  John  v,  9-13.)  "  On  these  two  com- 
mandments hang  all  the  law  and  the  prophets."  (^latt.  xxii, 
37—40.)  "  Searcii  the  Scriptures  ;  for  in  them  ye  think  ye  have 
eternal  life."  (John  v,  39.)  The  Scriptures  prevent  men  from 
going  down  into  the  place  of  the  damned  ;  (Luke  xvi,  27-30  ;) 
and  they  ]>revent  this  sad  consequence  without  the  addition 
of  any  other  doctrine  whatsoever.     For  they  render  a  man 


422  JAMES   AKMINTUS. 

"  wise  unto  salvation  through  faith,  and  perfectly  furnished 
unto  all  good  works."     (2  Tim.  iii,  15-17.) 

XXII.  (-1.)  This  is  also  confirmed  by  the  mode  of  speak- 
ing usually  employed  by  holy  men  of  God,  and  by  the  Scrip- 
tures themselves ;  according  to  which  they  indiscriminately 
use  the  term  "  Proj^hets"  for  the  writings  of  tlie  prophets^  "  the 
word  of  prophecy"  for  the  prophetic  Scriptures^  and,  on 
the  contrary,  "  the  Scriptures"  for  the  prophets  and  for  God 
himself;  by  which  is  signified  that  the  word  of  God  and  of 
the  prophets  is  completely  one  with  the  Scriptures ;  and  that 
this  word  in  its  amplitude  does  not  exceed  the  Scriptures  with 
regard  to  those  things  which  are  necessary.  Thus  it  is  said, 
"  King  Agrippa,  believcst  thou  the  prophets  ?"  (Acts  xxvi, 
27,)  that  is,  the  writings  of  the  prophets.  (Luke  xvi,  29.) 
"  We  have  a  more  sure  word  of  prophecy,"  that  is,  the  word 
which  is  comprehended  in  the  writings  of  the  prophets  :  for  it 
is  soon  afterwards  called  "  prophecy  of  Scripture."  (2  Pet.  i, 
19,  20.)  "  Beginning  at  Moses  and  all  the  prophets,  he  in- 
terpreted to  them  in  all  the  Scriptures  what  they  say  con- 
cerning Himself"  (Luke  xxiv,  27.)  And,  on  the  contrary, 
"  The  Scripture  saith  unto  Pharaoh,"  (Rom.  ix,  17,)  that  is, 
God  said  it  by  Moses.  (Exod.  ix,  16.)  "  The  Scripture  hath 
concluded  all  under  sin."  (Gal.  iii,  22.)  "For  God  hath 
concluded  them  all  in  unbelief"  (Rom.  xi,  32.)  "The  Scrip- 
ture, foreseeieg  that  God,  &c.,  preached  before  the  Gospel  unto 
Abraham."     (Gal.  iii,  8  ;  Gen,  xii,  2,  3.) 

XXIII.  (5.)  In  the  last  place  we  add  the  following :  IS"© 
subject  can  be  mentioned,  by  the  sole  knowledge  or  the  [cultu] 
worship  of  which  the  church  ought  to  bedeck  herself  with  in- 
creased honor  and  dignity,  and  which  subject  is  not  compre- 
hended in  the  Holy  Scriptures.  Xeither  can  any  attribute  be 
produced  agreeing  with  any  subject  of  this  kind,  which  it  is 
necessary  for  the  church  to  know  about  that  subject,  or  for  her 
to  perform  to  it,  and  which  the  Scriptures  do  not  attribute  to 
that  subject:  (John  v,  39;  Rom.  i,  3;  Luke  xxiv,  27.) 
Whence  it  follows,  that  the  Scripture  contains  all  things  ne- 
cessary to  be  known  for  the  salvation  of  the  Church,  and  for 
the  glory  of  God.     The  Papists  indeed  speak  and  write  many 


PUBLIC   DISPUTATIONS.  423 

things  about  Mary,  the  rest  of  tlie  saints,  and  about  the 
Koraan  Pontiff ;  but  we  affirm,  that  these  are  not  objects  either 
of  any  knowlet]<>;e  or  worship  which  the  church  ought  to  bestow 
on  them.  And  those  tilings  which  the  Papists  attribute 
to  tlieni,  are  such  as,  according  to  the  sure  judgment  of  the 
scriptures,  canm)t  be  attributed  to  them  without  sacrilege  and 
a  perversion  of  the  gospel  of  Christ. 

XXiy.  AVe  conclude,  then,  that  all  tilings  which  have 
been,  are  now,  or  to  the  final  consummation  will  be  necessary 
for  the  salvation  of  the  church,  have  been  of  old  perfectly  in- 
spired, declared  and  written  ;  and  that  no  other  revelation  or 
tradition,  than  those  which  have  been  inspired,  declared  and 
contained  in  the  scriptures,  is  necessary  to  the  salvation  of  the 
church.  (2Tini.iii,lG;  Matt,  iv,  3, 4 ;  xxii,  29;  9  Actsxviii,  28.) 
Indeed  we  assert,  that  whatsoever  relates  to  the  doctrine  of  truth 
is  so  perfectly  comprehended  in  the  scriptures,  that  all  those 
things  which  are  brought  either  directly  or  indirectly  again|t  this 
truth  are  capable  of  being  refuted,  in  a  manner  the  clearest 
and  most  satisfactory,  from  the  Scriptures  themselves  alone. 
This  asseveration  we  take  with  such  solemnity  and  yet  assurance 
of  mind,  that  as  soon  as  anything  has  been  proved  not  to  be 
contained  in  the  scriptures,  from  this  very  circumstance  we 
infer  that  thing  not  to  be  necessary  to  salvation  ;  and  when- 
ever it  is  evident,  that  any  sentiment  cannot  be  refuted  by  the 
Scriptures,  we  judge  from  this  that  it  is  not  heretical.  "When, 
therefore,  the  Papists  sedulously  attempt  to  destroy  the  whole 
perfection  of  Scripture  by  [exiiripla]  specimens  of  articles, 
which  they  call  necessary^  but  which  are  not  proved  from 
Scripture,  and  by  those  which  they  consider  heretical  but 
which  are  not  confuted  from  Scripture  the  sole  result  of  their 
endeavors  is,  that  we  cannot  conclude  with  any  certainty  the 
former  to  be  necessary  and  the  latter  heretical. 

XKV.  In  the  moan  time  we  do  not  deny,  that  the  apostles 
delivered  to  the  churches  some  things  which  related  to  the 
external  discipline,  order  and  rites  to  be  observed  in  them,  and 
which  have  not  been  written,  or  at  least  are  not  comprehended 
in  those  of  their  books  which  we  call  "  Canonical."  (1  Cor- 
xi,  34.)    But  those  things  do  not  concern  the  substance  of 


424  JAMES   ARMINIUS. 

saving  doctrine ;  and  are  neither  necessary  to  salvation,  per- 
petual, immutable,  nor  universal,  but  accommodated  to  the 
existing  state  and  circumstances  of  the  cliurch. 

XXVI.  We  likewise  confess,  that  individual  churches,  or 
great  numbers,  or  even  all  of  them,  if  they  can  agree  together 
in  unity,  may  frame  certain  ritual  Canons  relative  to  their 
mutual  order  and  decorum,  (1  Cor.  xiv,  40,)  and  to  the  dis- 
charge of  those  functions  which  minister  to  edification ;  pro- 
vided those  rites  be  neither  contrary  to  the  written  word,  su- 
perstitious, nor  difficult  of  observance  in  consequence  of  being 
numerous  and  burdensome.  (Coloss.  ii,  8 ;  Acts  xv,  10,  28.) 
This  proviso  is  needful  to  prevent  those  rites  from  being  con- 
sidered as  a  part  of  Divine  worship,  or  from  becoming  preju- 
dicial to  the  liberty  of  the  church,  whose  equitable  "  power" 
in  abrogating,  changing,  or  amplifying  them,  is  always  sub- 
servient to  "  edification  and  not  to  destruction."  (1  Cor.  xiv, 
5,^6  ;  2  Cor.  xiii,  10.)  In  this  sense  we  admit  the  distinction 
of  Traditions  into  "Written  and  Unwritten,  Apostolical  and 
Ecclesiastical ;  and  we  call  those  men  "  violators  of  order," 
(2  Thess.  iii,  6  ;  1  Cor.  xiv,  32,  33,)  who  oppose  ecclesiastical 
canons  that  are  constituted  in  this  manner,  or  exclaim  against 
them  by  their  own  private  authority. 


PUBLIC   DISPUTATIONS.  425 

DISPUTATION  III. 

ON  THK  SUFFICIENCY   AND    PERFECTION  OF  THE    HOLY   SCRIPTUEES, 
IN  Ol'POSITION  TO  HUMAN  TKADFriONS. 

Respondent^  De  Coionee. 

Because  the  Papists  contend  for  untcriUen  traditions,  against  the  entire  perfec- 
tion of  Scripture,  as  if  it  were  for  every  thing  sacred  and  dear  to  them,  that  they 
may  be  able  to  obtrude,  on  mankind,  jnany  dogmas,  which,  even  by  their  own  confes- 
sion, are  not  comprised  in  the  Scriptures,  and  to  assume  to  themselves  an  irre- 
fragible  authority  in  the  church ;  it  seems,  that  wc  shall  not  spend  our  time 
nnprofitubly,  if,  in  a  few  Theses,  ice  discuss  in  the  fear  of  God  what  ought  to  be 
maintained  on  the  subject  of  Divine  traditions  and  on  the  opinion  of  the 
I^apists. 

I.  The  word  "  Tradition,"  according  to  its  derivation,  signifies 
the  act  of  delivering  ;  but  having  been  enlarged  throngli  usage 
to  denote  tlie  object  about  which  the  act  is  occupied,  it  also 
signifies  the  doctrine  itself  that  is  delivered.  We  ascribe  this 
epithet,  in  either  or  both  of  its  senses,  to  a  Divine,  accepta- 
tion, on  account  of  its  cause  which  is  God,  to  distinguish  it  from 
that  which  is  Ar^ma/i.  (1  Cor.  ii,  12, 13.)  And  we  saj^,  "  That  is 
excellently  Divine  which  is  such  at  the  same  time  in  its  act  and 
in  its  object."  We  define  it,  Divine  doctrine,  manifested  by  a 
Divine  act,  with  less  excellence^  by  men  ;  because,  however 
Divine  it  is  in  its  object,  still  it  is  human  in  the  act  of  tradi- 
tion. (2  Pet.  i,  21.)  The  apostle  Paul  had  regard  to  this 
when  he  said,  "  As  a  wise  master-builder,  I  have  laid  the 
foundation,  and  another  buildeth  thereon.  But  let  every  man 
take  heed  how  he  buildeth  thereupon,"  (1  Cor.  iii,  10.)  And 
St.  Peter,  when  he  said,  "  if  any  man  speak,  let  him  speak  as 
the  oracles  of  God."     (1  Pet.  iv,  11.) 

n.  Divine  tradition,  both  with  respect  to  its  object  and  to 
its  act,  is  variously  distributed.  In  regard  to  its  object.  (1.) 
According  to  the  actions  which  it  requires  to  be  performed  to 
itself  by  men,  we  distinguish  it  into  that  which  is  of  Faith,  (1 
John  V,  13,)  and  to  which  we  add  hope,  and  into  tliat  which 
relates  to  [mores]  morals.     In  the  first,  it  is  oflered  as  an  object 


4:26  JAMES    AEMTNIUS. 

to  be  believed,  in  the  other  as  one  to  be  performed.  (Luke 
xxiv,  27 ;  Mark  i,  15  ;  Matt,  xxi,  22, 23  ;  ix,  13.)  (2.]  From 
the  adjuncts  of  the  act  required,  we  call  one  act  necessary  to 
righteousness  and  salvation,  while  another  is  supplementary 
to  that  which  is  necessary.  [Heb.  ix,  10.]  [3.]  From  the 
duration  of  time,  we  call  one  perpetual  and  immutable^  an- 
other temporary  and  subject  to  change  according  to  the 
appointment  of  its  author.  [John  iv,  21-23.]  [4.]  According 
to  its  extent,  we  call  one  universal^  which  binds  all  believers 
either  those  of  all  ages  of  the  world,  or  those  who  exist  at  the 
same  time ;  and  another  j^ar^/cwZar,  which  has  reference  to 
certain  persons  whether  they  be  many  or  few,  such  as  that 
which  respects  the  legal  ceremonies  and  the  Levitical  priest- 
hood.    [Rom.  ii,  26,^27.] 

III.  Tradition  is  distinguished,  in  regard  to  the  act.     [1.] 
From  its  subject,  into  internal  and  external.     An  internal 
one  is  that  which  is  made  to  the  mind  by  the  illumination  and 
inspii-ation  of  the  Holy  Spirit.     [Isai.  lix,  21  ;   with  Eph.  i, 
17-21.]     To  this  we  likewise  refer  that  which  is  made  to  the 
internal  senses,  by  sensible  \species\  images  formed  in  \imag- 
inatione'\  the  inward  receptacle  of  images.     [1  Cor.  ii,  10.] 
An  external  tradition  is  that  which  is  made  by  means  of  signs 
presented  to  the  external  senses ;   among  these  the  principal 
place  is  occupied  by  the  word,  \tradendi\  in  the  delivery  of 
which,  two  methods  are  employed,  an  enunciation  made  by 
oral  speech  and  writing.     [Rom.  x,  17  ;  1  Cor.  i,  28  ;  2  Thess. 
ii,  13,  14 ;  Gen.  iii,  9-19  ;  xii,  1-3  ;  Ezek.  ii,  5  ;  v,l-3.     [2.] 
From  its  causes,  into  hnmediate  and  mediate.     An  immediate 
one  is  that  which  proceeds  from  God,  without  the  intervention 
of  man.     Let  permission  also  be  granted,  to  us,  for  the  sake 
of  greater  convenience  of  doctrine,  to  reckon  under  immediate 
tradition  that  which  is  made  by  angels,  lest  we  be  compelled, 
to  introduce  many   mediate   traditions  subordinate  to  each 
other.     A  mediate  act  of  tradition  is  that  which  is  performed 
by  God,  as  the  chief  author,  through  the  hands  of  a  man  pecu- 
liarly sanctified  for  its  execution.     (3.)  According  to  its  dignify 
and  autliority,  it  may  be  distributed  into  primary  and  second- 
ary,' so  that  the  primary  may  be  one,  transacted  indeed  by 


rCBLIC   DISPUTATIONS.  427 

man,  but  by  a  man  so  instructed  and  governed  by  the  inspi- 
ration and  direction  of  the  Holy  S[)irit,  (2  Sam.  xxiii,  2,  3,) 
that  "  it  nuiy  nut  be  be  himself  that  speaks,  but  the  Spirit  of 
the  Father  that  is  in  hini ;"  (Matt,  x,  20  ;)  that  he  may  not 
himself  be  the  crier,  but  "  the  voice  of  God  crying  ;"  not  him- 
self the  Scribe,  but  the  aunmuensis  of  the  Holy  Spirit.  (2 
Tim.  iii,  IG ;  2  Pet.  i,  21.)  The  secondary  is  that  which  is 
indeed  according  to  [institutionem]  the  appointment  of  God, 
but  by  the  will  of  man  who  administers  the  act  of  tradition  at 
his  own  option.     (1  Pet.  iv,  11.) 

IV.  Internal  tradition  is  always  and  absolutely  necessary  to 
the  salvation  of  men.  For  in  no  way,  except  by  a  revelation 
and  an  inward  sealing  of  the  Holy  Spirit,  (2  Gor.  i,  20-22,) 
can  any  num  perceive,  and  by  an  assured  faith  apprehend  the 
mind  of  God,  however  it  nuiy  be  manifested  and  confirmed  by 
external  signs.  (1  Cor,  ii,  10-16.)  External  tradition  is  ne- 
cessary tlirough  the  pleasure  of  the  Divine  will,  whether  we 
consider  that  will  nnivei'salhj ;  for  without  it  he  can  abun- 
dantly instruct  the  mind  of  man.  (1  Cor.  iii,  T-10  ;  2  Cor. 
iv,  6.)  Or  whether  we  consider  it  according  to  special  modes  / 
for  it  is  sometimes  delivered  by  the  pronunciation  of  lively 
sounds,  and  at  other  times  by  writing,  and  at  times  by  both 
methods,  according  to  his  own  good  pleasure,  and  which  of 
them  soever  He  has  seen  })roj)er  to  employ.  (1  Cor.  v,  9  ; 
Exod.  xxiv,  7;  2  Thess.  ii,  13,  1-1 ;  Luke  xvi,  27-31.)  It  is, 
from  this  very  circumstance,  necessary  to  men  ;  and  from  it 
the  inconciusiveness  of  this  argument  is  apparent,  "  Because 
God  furmei'ly  instructed  his  own  church  without  the  Scriptures 
by  the  words  which  He  spoke  himself,  therefore,  the  Scrip- 
tures are  now  mmecessary." 

V.  Though  all  the  doctrines  delivered  by  God,  either  from 
Lis  own  lips  or  in  writing,  possess  Divine  authority  ;  yet  we 
may  distinguish  between  them,  and  may,  according  to  certain 
respects,  claim  a  greater  authority  for  one  than  for  another. 
(1.)  The  efficient  cause  nuikes  the  principal  difference.  For 
whatever  doctrine  it  wills  more,  [than  any  other,]  it  makes 
that  doctrine  be  of  greater  authority.  Thus  it  is  said,  "I  will 
have  mercy,  and  not  sacrifice."     (Matt,  ix,  13.)     (2.)  The  con- 


428  JAMES  AEiimrus. 

dition  \_qualitas]  of  him  who  administers  the  doctrine,  obtains 
for  it  a  greater  or  a  less  degree  of  anthoritj.  "  For  if  the 
word  spoken  by  angels,  was  steadfast,"  &c.,  how  much  more  is 
the  doctrine  which  is  announced  to  us  by  the  Son  ?  (Heb.  ii, 
2-5.)  (3.)  The  object  of  the  doctrine  produces  the  same 
effect.  For,  according  to  it,  some  precepts  are  called  "the 
weightier  matters  of  the  law,"  (Matt,  xxiii,  23,)  while  others 
are  called  "the  least  commandments;"  (Matt,  v,  19;)  and 
thus  the  precepts  of  the  second  table  yield  to  those  of  the 
first.  (Luke  xiv,  20.)  In  this  view  the  Apostle  said,  "  This 
is  a  faithful  saying,  and  worthy  of  all  acceptation,"  in  which 
expression  let  the  emphatic  word  be  observed,  "  that  Christ 
Jesus  came  into  the  world  to  save  sinners ;  of  whom  I  am 
chief."  (1  Tim.  i,  15.)  (4.)  The  nearer  and  more  leading 
tendency  which  any  doctrine  has  to  the  end  proposed  by  tie 
whole,  the  greater  prevalence  and  authority  does  it  possess. 
"  If  the  ministration  of  death  and  of  condemnation  is  glorious, 
how  much  more  doth  the  ministration  of  life  and  righteousness 
exceed  in  glory !"  (2  Cor.  iii,  9.)  (5.)  The  very  mode  of  de- 
livery adds  weight  to  the  authority.  For,  lest  that  should 
escape  which  had  before  been  delivered  only  in  words,  the 
author  himself  commits  it  to  writing,  and  thus,  when  by  a 
double  act,  it  i3  entrusted  to  the  memory  of  others,  lie  points 
it  out  in  a  manner  far  more  excellent,  than  if  he  had  been 
content  to  recommend  it  solely  by  pronouncing  it  in  words. 
(2  Pet.  iii,  1,  2.)  And  here  let  the  hypothesis  be  observed,  in 
which  it  is  ^presupposed  that  the  matter  had  been  delivered 
partly  by  speaking  and  by  writing,  and  partly  by  speaking 
alone.  The  more  frequent  and  solicitous  recommendation  of 
the  written  doctrine  serves  to  strengthen  this  argument. 
(Dent,  xvii,  19 ;  1  Tim.  iv,  13  ;  2  Pet.  i,  19.) 

VI.  Having  given  this  exposition  of  the  subject,  let  us 
proceed  with  the  controversy  wh  cli  we  have  with  the  Papists, 
and  pass  upon  it  a  few  brief  animadversions.  It  seems  to  be 
comprehended  in  these  three  questions.  (1.)  Is  every  doctrine 
already  delivered,  which  has  been,  is  now,  or  ever  will  be  ne- 
cessary to  the  salvation  of  the  church  ?  Does  any  thing  of 
this  kind  yet  remain  to  be  delivered  ?     And  if  it  has  been 


PUBLIC   DISPUTATIONS.  429 

really  delivered,  •when  was  that  done  ?  (2.)  In  what  are  those 
doctrines  contained  which  it  is  necessary  for  tlie  church  to 
Lelic've  and  i)ractise  in  order  to  be  saved  ?  Are  they  in  the 
Scriptures  alone ;  or  partly  in  the  Scriptui'es,  and  partly  in 
unwritten  traditions  from  their  first  author  ?  (3.)  IJow  can 
it  be  made  evident  with  certainty  to  the  consciences  of  believ- 
ers, that  any  particular  doctrine  is  Divine? 

Yir.  With  regard  to  the  First  question,  our  opinion  is,  that 
all  the  doctrines  necessary  for  the  salvation  of  the  Church 
Universal,  have  been  already  delivered,  above  fiiteen  hundred 
years  ago ;  and  that  no  tradition  has  been  made  of  any  new  doc- 
trine that  is  necessary  for  the  salvation  of  believers,  since  the 
days  of  the  apostles.  ^Ye  establish  our  opinion  by  the  follow- 
ing arguments:  (1.)  Because  in  Christ,  and  in  his  Gospel, 
"  are  hidden  all  the  treasures  of  wisdom  and  knowledge." 
(Col,  ii,3.)  But  the  apostles  have  perfectly  announced  Christ 
and  his  Gospel ;  (Acts  xx,  2G,  27 ;)  so  that  an  anathema  is 
pronounced  on  him  who  preaches  any  other  gos})el  tluni  that 
which  the  apostles  have  preached  and  the  churches  have  re- 
ceived, (Gal,  i,  8,  9.)  But  that  man  preaches  another  gospel, 
who  adds  any  thing  to  it  as  being  necessary  to  the  salvation  of 
believers,  (2,)  Because  the  whole  "church  has  been  built 
upon  the  foundation  of  the  apostles  and  proi)liets,"  (Eph.  ii, 
20;  llev.  xxi,  1-1.)  This  is  not  true,  if  there  be  a  doctrine 
necessary  to  the  salvation  of  any  church,  which  has  not  been 
revealed  through  the  prophets  and  apostles.  (3.)  Because  the 
whole  Catholic  Church  is  one  body,  consisting  of  particular 
churches  that  possess  the  same  nature  and  principles  as  the 
whole ;  and  this  Church  is  animated  by  one  spirit,  and  led 
into  all  truth,  and  being  called  into  one  hope  of  the  same  in- 
heritance, it  has  "one  Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all,"^(Eph.  iv.  4,  6,)  and  sealed  into  "the  com- 
munion of  the  same  body  and  blood  of  the  Lord,"  by  a  par- 
ticipation of  one  cup  and  bread.  (1  Cor.  x,  10,  17.)  (4.) 
Because  "  Jesus  Christ  is  the  same  yesterday,  and  to-day,  and 
forever."  Whence  the  apostle  infers,  that  it  is  wrong  for  the 
Church  to  be  "  caiTied  about  with  divers  and  gtrauge  doc- 
trines."    (Heb.  xiii,  8,  9.) 


430  JAMES  AEMINITJS. 

YIII.  Thoiigli  some  of  the  Popish  divines  profess  to  assent 
to  this  truth,  3'et  indications  snfficientlj  manifest  of  their  dis- 
sent from  it  are  extant  in  tlieir  writings,  especially  in  those  of 
the  Canonists.  In  the  first  place,  the  epithets  of  Universal 
Bislioj),^  Siqjreme  Pastor^  Prime  Ilead^  Bridegroom.,  the  Per- 
fecter  and  Illuminator  of  the  Catholio  Church  his  Bride^ 
which  are  ascribed  to  the  lloman  Pontiff,  do  not  admit  of  this 
limitation  of  tradition.  Then,  the  authority  of  governing, 
commandino;  and  forbiddino;,  of  establishing!:  and  abro^atins: 
laws,  of  judging  and  condemning,  and  of  loosing  and  binding, 
an  immense  and  infinite  authority,  which  is  not  merely  attrib- 
uted to  him,  but  is  actually  assumed  and  exercised  by  him, 
excludes  the  same  kind  of  circumscription.*  To  which  may 
be  added  the  Decree,  by  which  it  is  decided  to  be  necessary 
for  salvation,  that  every  human  creature  be  placed  in  subjec- 
tion to  the  Poman  Pontiff;  and  that,  by  which  authentic 
authority  is  ascribed  to  the  ancient  Latin  translation  of  the 
Scriptures. f  But,  not  to  multiply  instances,  we  hold  it  for  a 
general  argument  of  this  dissension,  that  they  dare  not  enter 
into  an  exact  enumeration  of  unwritten  traditions,  and  fix  the 
number  of  them ;  they  avoid  this,  that  they  may  reserve  to 
themselves  the  power  of  producing  tradition  in  any  controversy. 
Some  of  them,  therefore,  assert,  that  other  doctrines  are  ne- 
cessary according  to  the  different  states  of  the  Church. 

IX.  But  we  most  willingly  confess,  that  the  tradition  which 
we  call  secondary  will  continue  in  the  Church  to  the  end  of 
the  world  ;  for  by  it  the  doctrines  which  have,  through  the 
prophets  and  apostles,  been  committed  to  her,  are  by  her, 
further  dispensed  to  her  children.  For  this  reason,  the  Church 
is  called  "the  pillar  and  ground  of  the  tinith,"  (1  Tim.  iii,  15,) 
but  only  secondarily  after  the  apostles,  who,  on  account  of  the 
primary  tradition,  are  distinguished  by  the  title  of  "  pillars," 
(Gal.  ii,  9,)  and  "  foundations,"  (Rev.  xxi,  14,)  before  those 
epithets  were  bestowed  on  the  church. 

X.  "With  regard  to  the  second  question,   [§  VI,]  we  say 


*  Extrav.  De  Major,  et  Obed.  c  unam,    +  Synod.  Trld.  sess.  4 


PUBLIC   DISPUTATIONS.  431 

that  the  canonical  Scriptures  of  the  Old  and  New  Testament 
j»erfectly  contain  all  doctrines  which  are  necessary  to  the  sal- 
vation of  believers  and  the  glory  of  God.  This  is  manifest, 
(1.)  jFrom  depress  testimonies  of  Scripture,  [see  Disputation 
II,  Tliesis  XIX,]  forbidding  any  addition  to  be  made  to  those 
thinjrs  which  have  been  commanded,  and  commanding;  that 
"  no  man  be  wise  above  what  is  written,"  (1  Cor.  iv,  0,)  though 
in  the  former  of  these,  it  is  evident  from  the  text  that  Moses 
is  speaking  about  those  precepts  which  were  comprised  in 
writing.  (2.)  From  the  very  substance  of  the  doctrines  /  and 
this  in  various  ways.  The  scriptures  contain  in  a  complete 
form  the  doctrine  of  the  Law  and  of  the  Gospel ;  they  also 
perfectly  embrace  the  doctrine  of  faith,  hope  and  charity. 
They  deliver  the  full  knowledge  of  God  and  ot  Christ,  in  Avhich 
is  placed  life  eternal.  They  are  called,  and  truly  so,  "  the 
Scriptures  of  the  Old  and  ISTevv  Testament ;"  but  to  a  testa- 
ment nothing  ought  to  be  added.  (3.)  From  the  end  at  v^hich 
they  aim  and  which  they  attain.  "  These  things  are  written, 
that  ye  may  believe  ;  and  that,  believing,  ye  may  have  life." 
(John  XX,  31.)  "  Search  the  Scriptures  ;  for  in  them  ye  think 
ye  have  eternal  life."  (v,  39.)  (4.)  From  their  ificacy ; 
because,  without  [the  aid  of]  any  other  doctrine,  they  suffi- 
ciently hinder  any  man  from  going  into  the  place  of  torment, 
(Luke  xvi,  28,  29 ;)  and  they  render  "  the  man  of  God  wise 
unto  salvation  through  faith,  and  thoroughly  furnished  unto  all 
good  works."  (2  Tim.  iii,  15-17.)  (5.)  From  tlic  manner  of 
speech  usually  employed  in  the  Scriptures,  by  which  "  the 
prophets"  are  understood  to  mean  tlie  writings  of  the  2yi'oj)h~ 
etSy  "  the  prophets"  and  "  the  word  of  prophecy"  signify  the 
prophecies  of  Scripture.  (2  Pet.  i,  19-21.)  What  God  said 
and  did  is  ascribed  to  the  Scri])tures  :  thus,  "  For  the  Scrip- 
tures saith  unto  Pharaoh;"  (Rom.  ix,  17;)  "the  Scripture, 
foreseeing,  &c.,  preached  before  the  gospel  unto  Abraham  ;" 
(Gal.  iii,  8  ;)  "  the  Scripture  hath  concluded  all  under  sin." 
(iii,  22.) 

XI.  The  Papists  assert,  on  the  contrary,  that  all  things 
necessary  to  salvation  are  not  contained  in  the  Scriptures  ;  but 
partly  in  the  Scriptures,  and  partly  in  unwritten  traditions. 


432  JAMES   AKMINIUS. 

This  tlieir  opinion  thej  endeavor  to  establish,  not  only  by  the 
Scriptures  themselves,  but  by  the  testimonies  of  Popes,  Coun- 
cils, and  Fathers,  nay,  by  certain  examples  which  they  produce 
of  necessary  doctrines  which  are  not  comprehended  within  the 
limits  of  Scripture.  As  we  shall  examine  the  strength  of  each 
of  these  arguments  separately  in  the  discussion  which  we  have 
now  commenced,  we  may  remark  by  way  of  anticipation,  that 
the  passages  of  Scripture  which  they  usually  quote  for  this 
purpose,  are  either  forcibly  wrested  from  their  correct  signifi- 
cation, or  do  not  determine  the  proposition  ;  that  the  testimo- 
nies of  Popes,  Councils,  and  Fathers,  being  those  of  mere  men, 
do  not  operate  to  our  prejudice  ;  that  the  instances  which  they 
adduce  are  either  coutirmed  from  the  Scriptures,  or  are  not 
necessary  to  salvation.  This  separation  we  consider  of  such 
necessity,  that  when  it  is  once  granted  that  they  are  necessary 
to  salvation,  it  follows  that  they  can  and  that  they  must  be 
confirmed  by  the  Scriptures ;  and  when  it  is  granted  that  they 
cannot  be  confirmed  by  the  Scriptures,  it  follows  that  they  are 
not  necessary  to  salvation.  So  immoveable  and  certain  is  this 
truth  to  our  minds,  that  all  doctrines  necessary  to  salvation 
are  contained  in  the  Scriptures. 

XII.  To  the  THIRD  question,  [§  V,]  we  reply :  As  one 
\traditio\  delivery  of  Divine  doctrine  \q  primary^  and  another 
secondary  /  so  likewise  one  attestation  [witnessing]  respect- 
ing the  divinity  of  the  doctrine  is  priinary^  while  another  is 
secondary.  (John  v,  36,  37  ;  1  John  v,  7.)  The  Primaey 
attestation  is  that  of  God  himself,  to  whom  it  appertains  j^rop- 
erly,  originally,  and  j9<?r  se  to  bear  witness  to  his  own  doctrine. 
But  he  emploj'S  a  two-fold  mode  of  bearing  witness :  one  ex- 
ternal., which  is  presented  to  the  senses  of  those  to  whom  the 
doctrine  is  proposed,  (John  iii,  2 ;  Ileb.  ii,  4 ;  1  Cor.  i,  6-8,) 
and  is  a  preparative  for  creating  faith  in  the  doctrine,  even 
when  this  doctrine  is  not  understood.  Another  internal., 
which  impresses  on  the  mind  a  true  understanding  of  the  doc- 
trine, and  an  undoubted  approval  of  it,  which  is  the  necessary, 
proper  and  immediate  cause  of  that  faith  which  God  requires 
to  be  given  to  his  word,  and  which  alone  is  saving.  The  Sec- 
ondary attestation  is  that  of  the  Church.     For  having  been 


PUBLIC    DISPUTATIONS.  433 

herself  certified,  by  means  of  the  primary  attestation,  (which 
is  tliat  of  dot],)  of  the  divinity  of  this  doctrine,  she  both  [oh- 
signat^  gives  lier  hand  and  seal  as  a  witness  that  God  is  true, 
(John  iii,  33,)  and  she  bears  her  testimony  to  the  doctrine  re- 
ceived from  the  God  of  truth.  This  testimony  is  pleasing  to 
God,  due  to  the  doctrine,  honorable  to  the  church,  and  useful 
to  men.  (1  John  v,  9  ;  John  v,  34-36.)  But  it  is  to  be  ob- 
served, that  this  testimony  of  the  church  is  human  and  not 
Divine,  and  is  less  than  the  preceding,  which  is  potent  only 
in  preparing  the  hearts,  by  a  sort  of  reverence  that  it  obtains 
for  the  doctrine,  that  the  hearts  so  prepared  may  with  sincer- 
ity, by  the  internal  witnessing  of  God,  yield  their  assent  to  it. 
(John  XV,  26,  27.)  Under  that  part  of  the  Pklmary  testimony 
which  is  external^  we  comprise  the  testimony  of  prophets, 
apostles,  evangelists,  pastors,  and  teachers,  who  are  "  workers 
together  with  God,"  provided  they  have  been  immediately 
called  [by  God  himself.]  But  we  refer  it  to  the  Secondary 
testimony,  if  they  have  been  called  mediately  by  the  church. 
The  Papists,  who  ascribe  less  to  the  internal  attestation,  and 
more  to  that  which  is  secondary,  than  what  we  have  explained, 
are  deservedly  rejected  by  us. 

XIII.  Having  explained  these  matters,  we  grant,  that  the 
apostles  delivered  to  the  churches  some  things  relating  to  order, 
decency,  and  the  rights  to  be  obsei*ved  in  them,  which  they 
did  not  connnit  to  writing,  (1  Cor.  xi,  34 ;)  but  those  things 
do  not  concern  the  substance  either  of  the  Law  or  the  Gospel, 
are  not  necessary  to  salvation,  are  neither  immutable,  perpet- 
ual, nor  universal,  but  are  accommodated  to  the  existing  con- 
dition of  the  church,  and  the  circumstances  in  which  she  is 
placed.  "We  further  grant,  that  either  single  churches,  or 
many  by  mutual  consent,  or  that  all  churches  provided  they 
could  so  agree,  may  frame  certain  ritual  canons  for  their  good 
order  and  decency,  and  for  such  direction  in  those  duties  which 
must  of  necessity  be  performed  in  them,  as  may  contribute  to 
their  present  edification.  (lCor.xiv,40.)  But  these  conditions 
must  be  observed  respecting  them:  (1.)  Tliat  these  rites  be 
not  repugnant  to  the  Written  Word.  (Col.  ii,  18-23.)  (2.) 
That  they  neither  have  superstition  intermixed  with  them,  nor 
28  VOL.  I. 


434  JAMES    AHMINIUS. 

encourage  it.  (3.)  That  they  neither  be  accounted  as  divine 
worshijD,  nor  cast  a  snare  upon  consciences.  (4.)  That  they 
be  neither  more  numerous,  nor  more  burdensome  in  practice, 
than  may  render  them  easy  of  observance.  (Acts  xv,  10,  28.) 
(5.)  That  the  church  do  not  deprive  herself  of  the  liberty  of 
changing,  adding,  or  taking  away,  as  she  shall  consider  her 
present  edification  to  require.  Such  rites  as  these  being  use- 
fully established  in  a  church,  it  is  unlawful  for  any  one,  of 
his  own  private  authority,  to  gainsay  or  attack  them,  unless  he  be 
ambitious  of  having  his  name  emblazoned  in  the  list  of  disor- 
derly persons,  and  among  the  disturbers  of  the  peace  of  the 
church.     (1  Cor.  xiv,  82,  33 ;  2  Thess.  iii,  6.) 


DISPUTATION  IV. 


ON    THE     NATURE     OF     GOD. 


Hespondent^   James   AitivnNrus,   when  he  stood  for  his 
degree  of  D.  D. 

I.  The  very  natm'e  of  things  and  the  Scriptures  of  God,  as 
well  as  the  general  consent  of  all  wise  men  and  nations,  testify 
that  a  nature  is  correctly  ascribed  to  God.  (Gal.  iv,  8  ;  2  Pet. 
i,  4 ;  Aristot.  De  Kepub.  1.  Y,  c.  1 ;  Cicero  De  Nat.  Deor.) 

II.  This  nature  cannot  be  known  a  ^jriori :  for  it  is  the  first 
of  all  things,  and  was  alone,  for  infinite  ages,  before  all  things. 
It  is  adequately  known  only  by  God,  and  God  by  it ;  because 
God  is  the  same  as  it  is.  It  is  in  some  slight  measure  known 
by  us,  but  in  a  degree  infinitely  below  what  it  is  [in]  itself ; 
because  we  are  from  it  by  an  external  emanation.  (Isai.  xliv, 
6 ;  Kev.  i,  8  ;  1  Cor.  ii,  11 ;  1  Tim.  vi,  16 ;  1  Cor.  xiii,  9.) 

ni.  But  this  nature  is  known  by  us,  either  immediately 
thi'ough  the  unclouded  vision  of  it  as  it  is.  This  is  called  "  face 
to  face,"  (1  Cor.  xiii,  12,)  and  is  peculiar  to  the  blessed  in 
heaven:  (1  John  iii,  2.)  Or  mediately  through  analogical 
images  and  signs,  which  are  not  only  the  external  acts  of  God 


rUBLIC  DISPUTATIONS.  435 

and  Ills  works  tlirough  tlicm,  (Psalm  xix,  1-8  ;  Horn,  i,  20,) 
but  likewise  his  wurd,  (Rora.  x,  14-17,)  which,  in  that  part  in 
which  it  proposes  Christ,  "  who  is  the  Image  ot  tlie  Invisible 
God,"  (Col.  i,  15,)  as  "  the  brightness  of  his  glory,  and  the 
express  image  of  his  person,"  (Heb.  i,  3,)  gives  such  a  further 
increase  to  our  knowledge,  that  "  we  all,  with  open  face  be- 
holding as  in  a  glass  the  glory  of  the  Lord,  are  changed  into 
the  same  image  from  glory  to  glory."  (2  Cor.  iii,  18.) 
This  is  called  "through  a  glass  in  an  enigma,"  or  "darkly," 
and  ap{)lies  exclusively  to  travellers  and  pilgrims  who  "  are 
absent  from  the  Lord."     (2  Cor.  v,  G ;  Exod.  xxxiii,  20.) 

IV.  Ijut  there  are  two  modes  of  this  second  perception 
from  the  works  and  the  word  of  God.  The  first  is  that  of 
Affirmation^  (which  is  also  styled  by  Thomas  Aquinas,  "the 
mode  of  Causality  and  by  the  habitude  of  the  principle,")  ac- 
cording to  which  the  simple  perfections  which  are  in  the  crea- 
tures, as  being  the  productions  of  God,  are  attributed  analogi- 
cally to  God  according  to  some  similitude.  (Psalm  xciv,  9, 
10 ;  Matt,  vii,  11 ;  Isai.  xlix,  15.)  The  secoxd  is  that  of  Ne- 
gation or  Itemoval^  according  to  which  the  {secundum  quid~\ 
relative  perfections  and  all  the  imperfections  whicli  appertain 
to  the  creatures,  as  having  been  produced  out  of  nothing,  are 
removed  from  God.  (Isai  Iv,  8,  9  ;  1  Cor.  i,  25.)  To  the 
mode  of  Affirmation^  (because  it  is  through  the  habitude  of  the 
cause  and  princii^le,  to  the  excellence  of  which  no  effect  ever 
rises,)  that  of  Pre-euiinence  mustl)cadded,according  to  which 
the  perfections  that  are  predicated  of  the  creatures  are  under- 
stood [to  be]  infinitely  more  perfect  in  God.  (Isai.  xl,  15, 17, 
22,  25.)  Though  this  mode  be  affirmative  and  positive  in 
itself,  (for  as  the  nature  of  God  necessarily  [est^^  exists,  so  it  is 
necessarily  known,)  in  [j>ositione]  j)Ositively  and  not  in  nega- 
tion ;  yet  it  cannot  be  enunciated  or  expressed  by  us,  except 
through  a  Negation  of  those  modes  according  to  which  the 
creatures  are  partakers  of  their  own  jierfections,  or  the  perfec- 
tions in  creatures  are  circumscribed.  Those  modes,  being  ad- 
ded to  the  perfections  of  the  creatures,  produce  this  effect,  tliat 
those  which,  considered  without  them,  were  simple  i)ei'fections, 
are  [secundum  quid]  relative  perfections,  and  by  that  very 


436  JAME3    AEMmnis. 

circumstance  are  to  be  removed  from  God.  Hence  it  appears, 
that  the  mode  of  Pre-eminence  does  not  differ  in  species  from 
the  mode  of  Affirmation  and  legation. 

y.  Besides,  in  the  entire  nature  of  things  and  in  the  Scrip- 
tm'es  themselves,  only  two  [substantialid]  substances  are  found, 
in  which  is  contained  every  perfection  of  things.  They  are 
Essence  and  Life^  the  former  of  them  constituting  the  perfec- 
tion of  all  existing  creatures  ;  the  latter,  that  of  only  some  of 
them,  and  those  the  most  perfect.  (Gen.  i ;  Psalm  civ,  29 ; 
cxlviii ;  Acts  xvii,  28.)  Beyond  these  two  the  human  mind 
cannot  possibly  comprehend  any  substance,  indeed,  it  cannot 
raise  its  conceptions  to  any  other  :  for  it  is  itself  circumscribed 
within  the  limits  of  created  nature,  of  which  it  forms  a  imrt  / 
it  is  therefore  incapable  of  passing  beyond  the  circle  which 
incloses  the  whole.  (Kev.  i,  8  ;  iv,  8  ;  Dan.  vi,  26.)  Where- 
fore in  the  nature  of  God  himself,  only  these  two  \moment(i\ 
causes  of  motion,  Essence  and  Life,  can  become  objects  of  our 
consideration. 

LET   THE  FOLLOWING   BE   OUK  PKOBLEMS. 

Have  a  corporeal  Essence,  and  a  vegetative  and  sensitive  Life, 
any  analogy  to  the  Essence  and  Life  of  God,  though  such  anal- 
ogy be  less  than  a  sjiiritual  Essence  and  an  intellectual  Life  ? 

If  they  have  this  analogy,  how  are  body  and  \_sensus\  senses 
removed  simply  from  God  ? 

If  they  have  not  this  analogy,  how  has  God  been  able  to  pro- 
duce this  kind  of  Essence  and  Life  ? 

YI.  But  in  God  both  these  are  to  be  considered  in  the 
mode  of  Pre-eminence,  that  is,  in  excellence  far  surpassing 
the  Essence  and  Life  of  all  the  creatures.  (Psalm  cii,  27 ;  1 
Tim.  vi,  16.) 

THE  ESSENCE  OF  GOD. 

YH.  The  Essence  of  God  is  that  by  which  God  exists ;  or 
it  is  the  first  \momentuiri\  cause  of  motion  of  the  Divine  Na- 
ture by  which  God  is  understood  \gss6\  to  exist. 


rUBLIO   DISPUTATIONS.  437 

YIII.  Because  every  Essence,  which  is  either  in  tiie  supe- 
rior or  in  the  inferior  nature  of  things,  is  distributed  into  spir- 
itual and  corporeal^  (Coloss.  i,  10  ;)  of  which,  the  former  de- 
notes simply  perfection,  the  hatter  a  defection  or  defect  from 
this  perfection.  On  this  account  we  sejiarate  corporeal  Es- 
sence from  God  according  to  the  mode  of  removal,  and  at 
the  same  time  all  those  things  which  belong  to  a  corporeal 
Essence  as  such,  whether  it  be  simple  or  compound — such  as 
magnitude,  figure,  place,  or  parts,  whether  sensible  or  imagina- 
hle.  Whence  also  He  cannot  be  perceived  by  the  corporeal 
senses,  either  by  those  which  are  external  or  by  the  internal, 
since  He  is  invisible,  intactable,  and  \ini7naginabilis~\  incapa- 
ble of  being  represented.  (Deut.  iv,  12  ;  1  Kings  viii,  27 ; 
Luke  xxiv,  39 ;  John  iv.  24 ;  1  Tim.  i,  17.)  But  we  ascribe 
to  Him  a  spiritual  Essence,  and  that  in  the  mode  of  pre- 
eminence, as  "  the  Eather  of  Spirits."     (Heb.  xii,  9.)     Tueee- 

FORE, 

1.  We  reject  the  dogma  of  the  Anthropo-morphites,  [those 
who'maintained  that  "  the  uncorruptable  God'"  had  a  form  or 
body  "  like  to  corruptible  man,"]  and  the  intolerable  custom 
of  the  Papists,  which  they  constantly  practice,  in  fashioning  a 
[supposed]  likeness  of  God's  Essence.  (Deut.  iv,  15,  IC  ;  Eom. 
i,  23;  Isai.  xl,  18;  Acts  xvii,  29.) 

2.  "When  bodily  members  are  attributed  in  the  Scriptures 
to  God,  that  is  done  on  account  of  the  simplicity  of  those 
effects,  which  the  creatures  themselves  usually  produce  only 
by  the  aid  and  operation  of  those  members. 

IX.  As  we  ought  to  enunciate  negatively  the  mode  by 
which  the  Essence  of  God  pre-eminetly  both  is  and  is 
spiritual,  above  the  excellence  of  all  Essences,  even  of  those 
which  are  spiritual ;  so  this  may  be  done  first  and  immediately 
in  a  single  phrase,  "  He  is,  aMa^yjig  xai  a-jaiTjocr,  without  begin- 
ning and  without  cause  either  external  or  internal."  (Isaiah 
xliii,  10  ;  xliv,  8,  24  ;  xlvi,  9  ;  Rev.  i,  8  ;  Rom.  xi,  35,  36  ;  1 
Cor.  viii,  4-6 ;  Rom.  ix,  5.)  For  since  there  cannot  be  any 
advancement  m  injinitum,  (for  if  there  could,  there  would  be 
no  Essence,  no  Knowledge,)  there  must  be  one  Essence,  above 
and  before  which  no  other  can  exist :  but  such  an  Essence 


438  JAMES  AHMEsntrs. 

must  that  of  God  be  ;  for,  to  whatsoever  this  Essence  may 
be  attributed,  it  will  by  that  very  act  of  ascription  be  God 
himself. 

X.  Because  the  Essence  of  God  is  devoid  of  all  cause,  from 
tliis  circumstance  [_existunt]  arise,  in  the  first  place,  Simplicity 
and  Infinity  [entitatis']  of  Being  in  the  Essence  of  God. 

XL  Seviplicitt  is  a  pre-eminent  mode  of  the  Essence  of 
God,  by  which  he  is  void  of  all  composition,  and  of  compo- 
nent parts  whether  they  belong  to  the  senses  or  to  the  under- 
standing. He  is  without  composition^  because  without  external 
cause  ;  and  He  is  witJiout  comjponent  parts^  because  without 
internal  cause.  (Rom.  xi,  85,  36 ;  Heb.  ii,  10  ;  Isai,  xl,  12, 
22.)  The  Essence  of  God,  therefore,  neither  consists  of  mate- 
rial, integral  and  quantitive  parts,  of  matter  and  form,  of  kind 
and  difi'erence,  of  subject  and  accident,  nor  of  form  and  the 
thing  formed,  (for  it  is  to  itself  a  form,  existing  by  itself  and 
its  own  individuality,)  neither  \ex  supposit6\  hypothetically 
and  through  nature,  through  capability  and  actuality,  nor 
thi'ough  essence  and  being.  Hence  God  is  his  own  Essence 
and  his  own  Being,  and  is  the  same  in  that  which  is,  and  that 
by  which  it  is.  He  is  all  eye,  eai",  hand  and  foot,  because  he 
entirely  sees,  hears,  works,  and  is  in  every  place.     (Psalm 

CXXxix,  8-12.)      TuEREFOEE, 

Whatever  is  absolutely  predicated  about  God,  it  is  mider- 
stood  essentially  and  not  accidentally;  and  those  things, 
(whether  many  or  diverse,)  which  are  predicated  concerning 
God,  are,  in  God,  not  many  but  one :  (James  i,  17.)  It  is 
only  in  our  mode  of  considering  them,  which  is  a  compound 
mode,  that  they  are  distinguished  as  being  many  and  diverse  ; 
though  this  may,  not  inappi'opriately,  be  said,  because  they 
are  likewise  distinguished  by  a  formal  reason. 

XII.  Infinity  of  Being  is  a  pre-eminent  mode  of  the  Es- 
sence of  God,  by  which  it  is  devoid  of  all  limitation  and  boun- 
dary, (Psalm  cxlv,  3 ;  Isai.  xliii,  10,)  whether  from  something 
above  it  or  below  it,  from  something  before  it  or  after  it.  It 
is  not  bounded  by  anything  ahove  it,  because  it  has  received 
its  being  from  no  one.  Nor  by  anything  helow  it,  because  the 
form,  which  is  itself,  is  not  limited  to  the  capacity  of  any  mat- 


PriiLIO  DISPUTATIONS.  439 

tcr  •whatsoever  tliat  may  bo  its  recipient.  Neither  by  any 
thing  hefore  U,  because  it  is  from  nothing  efficient :  nor  after 
vV,  because  it  does  not  exist  for  the  sake  of  another  end.  But, 
His  Essence  is  terminated  inwardly  by  its  own  property,  ac- 
cording to  which  it  is  what  it  is  and  nothing  else.  Yet  by  this 
no  limits  are  prescribed  to  its  Infinity ;  for  by  the  very  cir- 
cumstance, that  it  is  its  own  being,  subsisting  through  itself, 
neither  received  from  another  nor  in  another,  it  is  distinguished, 
from  all  others,  and  others  are  removed  from  it.  (Isai.  xliv,  9; 
Eom.  xi,  36 ;  Prov.  xvi,  4.)    Therefoee, 

Whatsoever  is  predicated  absolutely  about  God,  is  predica- 
ted concerning  Him  immediately,  primarily,  and  without 
[respect  to]  cause. 

XIII.  From  the  Simplicity  and  Infinity  of  the  Divine  Es- 
sence, arise  Infinity  with  regard  to  time,  which  is  called 
"  Eternity  ;"  and  with  regard  to  place,  which  is  called  "  Im- 
atENsiTY ;"  Impassibility,  IxrMUTABiLiTY,  and  Incorruptibility. 

XIY.  Eternhy  is  a  j^re-eminent  mode  of  the  Essence  of 
God,  by  which  it  is  devoid  of  time  with  regard  to  the  term  or 
limits  of  beginning  and  end,  because  it  is  of  infinite  being ;  it 
is  also  devoid  of  time  with  regard  to  the  succession  of  former 
and  latter,  of  past  and  future,  because  it  is  of  simple  being, 
which  is  never  in  [2^ote}itia^  capability,  but  always  in  act 
(Gen.  xxi,  33 ;  Psalm  xc,  2 ;  Isai.  xliv,"^C  ;  2  Tim.  i,  9.)  Ac- 
cording to  this  mode,  therefore,  the  Being  of  God  is  always 
the  univereal,  the  whole,  [jjh^itan']  the  plentitude  of  his  essence, 
\i)idistanter'\  closely,  fixedly,  and  at  everj^  instant  present  with 
it,  resembling  a  moment  which  is  also  devoid  of  intelligible 
parts,  and  never  [in  fluxutn  progreditur']  flows  onward  pro- 
gressively, but  always  continues  within  itself.  It  will  be  law- 
ful, therefore,  for  us,  with  Boetius,  to  define  Eternity  in  the 
following  manner,  after  changing,  by  his  good  leave,  the  word 
Life  into  that  of  Essence :  "  It  is  an  interaiinable,  entire  and 
at  the  same  time,  a  j)erfect  possession  of  Essence.  But  it  seems 
that  I  may  by  some  sort  of  right  require  this  change  to  be 
made,  because  Essence  comes  to  be  considered  in  the  first 
[jnomejitum']  moving  cause  of  the  Divine  jSTature,  before  Life; 


440  JAMES  AEMnmrs. 

and  because  Eternity  does  not  belong  to  Essence  through  Life, 
but  to  Life  through  Essence.    Theeefoke, 

Whatsoever  things  are  predicated  absolutely  concerning 
God,  they  belong  to  Him  from  all  eternity  and  all  together. 
It  is  certain  that  those  things  which  do  not  from  all  eternity 
belong  to  Ilim,  are  predicated  about  Him  not  absolutely,  but 
in  reference  to  the  creatures,  such  as,  "  He  is  the  Creatol",  the 
Lord,  the  Judge  of  all  men." 

XY.  Lmmensitt  is  a  pre-eminent  mode  of  the  Essence  of 
God,  by  which  it  is  void  of  place  according  to  space  and 
limits  :  being  co-extended  sjMce,  because  it  belongs  to  simple 
entity,  not  having  part  and  part,  therefore  not  having  part 
beyond  part.  Being  also  its  own  encircling  limits^  or  beyond 
which  it  has  no  existence,  because  it  is  of  infinite  entity  :  and, 
before  all  things,  God  alone  was  both  the  world,  and  place, 
and  all  things  to  himself;  but  He  was  alone,  because  there 
was  nothing  \extrinsecus\  outwardly  beyond,  except  himself. 
(1  Kings  viii,  27 ;  Job  xi,  8,  9.) 

XYI.  After  creatures,  and  places  in  which  creatures  are 
contained,  have  been  granted  to  have  an  existence,  from  this 
Immensity  follows  the  OiiNiPEESENCE  or  Ubiquity  of  the  Es- 
sence of  God,  according  to  which  it  is  entirely  wheresoever 
any  creature  or  any  place  is,  and  this  in  exact  similarity  to  a 
[mathematical]  point,  which  is  totally  present  to  the  entii'e 
circumference,  and  to  each  of  its  parts,  and  yet  without  cir- 
cumscription. If  there  be  any  difference,  it  arises,  from  the 
Will,  the  Ability  and  the  Act  of  God.  (Psalm  cxxxix,  8-12 ; 
Isai.  Ixvi,  1  ;  Jer.  xxiii,  24 ;  Acts  xvii,  27,  28.) 

XYH.  LviPAssiBiLrrY  is  a  pre-eminent  mode  of  the  Essence 
of  God,  according  to  which  it  is  devoid  of  all  \_passionis]  suf- 
fering or  feeling ;  not  only  because  nothing  can  act  against 
this  Essence,  for  it  is  of  infinite  Being  and  devoid  of  an  exter- 
nal cause ;  but  likewise  because  it  cannot  receive  the  act  of 
anything,  for  it  is  of  simple  Entit3^  Theeefoke,  Christ  has 
not  suffered  according  to  the  Essence  of  his  Deity. 

XYIH.  LvoruTABiLiTT  is  a  pre-eminent  mode  of  the  Essence 
of  God,  by  which  it  is  void  of  all  change  ;  of  being  transferred 


PUBLIC  DISPUTATIONS.  441 

from  place  to  place,  because  it  is  itself  its  own  end  and  good, 
and  because  it  is  immense ;  of  generation  and  corruption  ;  of 
alteration  ;  of  increase  and  decrease ;  for  the  same  reason  as 
that  by  wliich  it  is  incapable  of  suffering.  (Psalm  cii,  27 ; 
Mai.  iii,  0  ;  James  i,  17.)  Whence  likewise,  in  tlie  Scriptures, 
iNCORRUFfiBiLiTY  is  attributed  to  God.  Nay,  even  motion 
cannot  happen  to  Ilim  through  operation  ;  for  it  api:)ertains  to 
God,  and  to  Ilim  alone,  to  be  [quietuno]  at  rest  in  operation. 
(Rom.  i,  23  ;  Isai.  xl,  28.) 

XIX.  These  modes  of  the  Essence  of  God  belong  so  pecu- 
liarly to  Ilim,  as  to  render  them  incapable  of  being  commu- 
nicated to  any  other  thing ;  and  of  whatever  kind  these  modes 
may  be,  they  are,  accordinq  to  theniselves^  as  proper  to  God 
as  His  Essence  itself,  without  which  they  cannot  be  commu- 
nicated, unless  we  wish  to  destroy  it  after  despoiling  it  of  its 
peculiar  modes  of  being  ;  and  according  to  analogy^  they  are 
more  i)eculiar  to  Ilim  than  his  Essence,  because  they  are  pre- 
eminent, for  nothing  can  be  analogous  to  them,  Tiiekefoke, 
Christ,  according  to  his  humanity,  is  not  in  every  place. 

XX.  Since  Unity  and  Good  are  the  general  affections  ol 
Being,  the  same  are  also  to  be  attributed  to  God,  but  with 
the  mode  of  pre-eminence,  according  to  the  measure  of  the  Sim- 
plicity and  Infinity  of  his  Essence.     (Gen.  i,  31 ;  Matt,  xix,  17.) 

XXI.  The  Unity  of  the  Essence  of  God  is  that  according 
to  which  it  is  in  every  possible  way  so  at  one  in  itself,  as  to 
be  altogether  indivisible  with  regard  to  number,  species,  genus, 
parts,  modes,  ttc.     (Deut.  iv,  35  ;  1  Cor.  viii,  4.) 

XXII.  It  apj^ertains  also  to  the  Essence  of  God,  to  be  divi- 
ded from  every  other  thing :  and  to  be  incapable  of  entering  into 
the  composition  of  any  other  thing:  while  some  persons  ascribe 
this  property  to  the  Simplicity  and  others  to  the  Unity  of  God's 
Essence,  several  attribute  it  to  both.  But  on  reading  the 
Scrijitures,  we  find  that  Holiness  is  frequently  ascribed  to  God, 
■which  usually  designates  a  separation  or  setting  apart ;  on  this 
account,  perhaps,  that  very  thing  by  which  God  is  thus  divi- 
ded from  others,  may,  without  awy  impropriety,  be  called  by  the 
name  of  Holiness.  (Josh,  xxiv,  19;  Isai.  vi,  3;  Gen.  ii,  3 ; 
Exod.  xiii,  2  ;  1  Pet.  ii,  2-9  ;  1  Thess.  v,  23.)    Tiii-:rei.'ore, 


M2  JAMES  ARirnsnus. 

God  is  neither  the  soul  of  the  world,  nor  the  form  of  the 
universe ;  He  is  neither  an  inherent  form,  nor  a  bodily  one. 

XXin.  The  Goodness  of  tlie  Essence  of  God  is  that  ac- 
cording to  which  it  is,  essentially  in  itself,  the  Supreme  and 
very  Good  ;  from  a  partici]3ation  in  which  all  other  tilings 
have  an  existence  and  are  good ;  and  to  which  all  other  things 
are  to  be  referred  as  to  their  supreme  end  :  for  this  reason  it  is 
called  communicable.    (Matt,  xix,  lY ;  Jas.  i,  17 ;  1  Cor.  x,  31.) 

XXIY.  These  modes  and  affections  are  so  primarily  attrib- 
uted to  the  Essence  of  God,  that  they  ought  to  be  deduced 
through  all  the  rest  of  those  things  which  come  under  our  con- 
sideration in  the  latter  momentiirn  of  the  Divine  !Xature.  If 
this  deduction  be  made,  especially  through  those  things  which 
appertain  to  the  operation  of  God,  then  the  most  abundant 
utility  will  redound  to  us  from  them  and  from  our  knowledge 
of  them.  This  benefit,  however,  they  will  not  perform  for  us, 
if  they  be  made  subjects  of  consideration  only  in  this  momen- 
tum in  the  Divine  Xature.  (Mai.  iii,  6 ;  Num.  xxiii,  19  ;  La- 
ment, iii,  22 ;  Hos.  xi,  9.) 

.       ON   THE   LIFE   OF   GOD. 

XXY.  The  Life  or  God,  which  comes  to  be  considered 
under  the  second  \inomentum'\  cause  of  motion  in  the  Divine 
ISTature,  is  an  act  flowing  from  the  Essence  of  God,  by  which 
his  Essence  is  signified  to  be  [actuosd]  in  action  within  itself. 
(Psalm  xHi,  2  ;  Ileb.  iii,  12  ;  'Ewm.  xiv,  21.) 

XXYI.  We  call  it  "  an  act  flowing  from  his  essence ;" 
because,  as  our  understanding  forms  a  conception  of  essence 
and  life  in  the  nature  of  God  under  distinct  forms,  and  of  the 
essence  as  having  precedence  of  the  life ;  we  must  beware  lest 
the  life  be  conceived  as  an  act  [accedens]  approaching  to  the 
essence  similar  to  unity,  which,  when  added  to  unity,  makes 
it  binary  or  two-fold.  But  it  must  be  conceived  as  an  act 
flowing  from  the  essence,  which  [^romovct]  advances  itself  to 
its  own  perfection,  in  the  same  manner  as  a  [mathematical] 
point  by  its  flowing  moves  itself  forward  in  length.  [  §  XIY.] 
It  is  our  wish,  that  these  things  be  understood  only  \iiiod6]  by 


rUBLIC   DISPUTATIONS.  443 

the  confined  capacity  of  onr  consideration,  who  are  compelled 
to  use  the  words  of  our  darkness,  in  order  in  any  degree  to 
adumbrate  or  represent  that  liglit  to  whicli  no  mortal  can 
aj^proach. 

XXYn.  We  say  "  that  the  Divine  Essence  is  in  action  by 
means  of  the  life;"  because  the  acts  of  God,  the  internal  as 
well  as  the  external,  those  [cid  intra]  which  are  directed 
inwards  and  [ad  extra']  those  directed  outwards,  must  all  be 
ascribed  to  His  life  as  to  their  proximate  and  immediate  prin- 
ciple, (lleb.  iv,  12.)  For  [qua  vivit]  it  is  in  reference  to  his 
life,  that  God  the  Father  produces  out  of  his  own  essence  his 
woKD  and  his  si'irit  ;  and  in  reference  to  his  life,  God  under- 
stands, wills,  is  able  to  do,  and  does,  all  those  things  which 
He  understands,  wills,  is  able  to  do,  and  actually  does. 
Ilence,  since  blessedness  consists  in  action,  it  is  with  propriety 
ascribed  to  life.  (1  Tim.  i,  11  ;  Eom.  vi,  28.)  This  also 
seems  to  be  the  cause  why  it  was  the  will  of  God,  that  his  oath 
should  be  expressed  in  these  words,  "Tue  Lord  liveth." 
(Jer.  iv,  2.) 

XXVIII.  The  life  of  God  is  his  essence  itself,  and  his  very 
being  ;  because  the  Divine  Essence  is  in  every  respect  simple, 
as  well  as  infinite,  and  therefore,  eternal  and  immutable.  On 
this  account,  to  it.  and  indeed  to  it  alone,  is  attributed  immor- 
tality, which,  therefore,  cannot  be  communicated  to  any  crea- 
ture. (ITim.  i,  17;  vi,  16.)  It  is  immense,  without  increase 
and  decrease ;  it  is  one  and  undivided,  holy  and  set  apart  from 
all  things ;  it  is  good,  and  therefore  communicable,  and  actu- 
ally communicative  of  itself,  both  by  creation  and  preservation, 
and  by  liabitation  commenced  in  this  life,  to  be  consummated 
in  the  life  to  come.  (Gen.  ii,  7  ;  Acts  xvii,  28;  Rom.  viii, 
10,  11 ;  1  Cor.  XV,  28.) 

XXIX.  But  the  life  of  God  ia  active  in  three  fiiculties,  in 
the  undei-standing,  the  will,  and  \j)otentia]  the  power  or  capa- 
bility properly  so  called.  In  the  undekstanding,  inwardly 
considering  its  object  of  what  kind  soever,  whether  it  be  one 
[with  it]  or  united  to  it  [intellectione]  in  the  act  of  underetand- 
ing.  In  the  will,  inwardly  willing  its  fii-st,  chief,  and  proper 
object ;  and  extrinsically  willing  the  rest.     In  the  power,  or 


444  JAMES  AiiMmnjs. 

capability  operating  only  extrinsically,  which  may  be  the 
cause  of  its  being  called  by  the  particular  name  [2)otei2tice]  of 
capability,  as  being  that  which  is  capable  of  operating  on  all 
its  objects,  before  it  actually  operates. 

1.     ON   THE   UNDEESTANDING   OF   GOD. 

XXX.  The  understanding  of  God  is  a  faculty  of  his  life, 
which  is  the  first  in  nature  as  well  as  in  order,  and  by  which 
He  distinctly  understands  all  things  and  every  thing  which 
now  have,  will  have,  have  had,  can  have,  or  might  hypotheti- 
cally  have,  any  kind  of  being ;  by  which  He  likewise  distinctly 
understands  the  order  which  all  and  each  of  them  hold  among 
themselves,  the  connections  and  the  various  relations  which 
they  have  or  can  have  ;  not  excluding  even  tliat  entity  which 
[est  rationis]  belongs  to  reason,  and  which  exists,  or  can  exist, 
only  in  the  mind,  imagination,  and  enunciation.  (Rom. 
xi,  33.) 

XXXI.  God,  therefore,  understands  himself.  He  knows  all 
things  possible,  whether  they  be  in  the  capability  of  God  or 
of  the  creature  ;  in  active  or  passive  capability  ;  in  the  capa- 
bility of  operation,  imagination,  or  enunciation.  He  knows 
all  things  that  could  have  an  existence,  on  laying  down  any 
hypothesis.  He  knows  [alia  a  se]  other  things  than  himself, 
those  which  are  necessary  and  contingent,  good  and  bad,  uni- 
versal and  particular,  future,  present  and  past,  excellent  and 
vile.  He  knows  things  substantial  and  accidental  of  every 
kind ;  the  actions  and  passions,  the  modes  and  circumstances 
of  all  things  ;  external  words  and  deeds,  internal  thoughts, 
deliberations,  counsels,  and  determinations,  and  the  entities  of 
reason,  whether  complex  or  simple.  All  these  things,  being 
jointly  attributed  to  the  understanding  of  God,  seem  to  con- 
duce to  the  conclusion,  that  God  may  deservedly  be  said  to 
know  things  infinite.  (Acts  xv,  18  ;  Heb.  iv,  13  ;  Matt,  xi, 
27 ;  Psalm  cxlvii,  4 ;  Isai.  xli,  22,  23 ;  xliv,  7  ;  Matt,  x,  30  ; 
Psalm  cxxxv ;  1  John  iii,  20  ;  1  Sam.  xvi,  7 ;  1  Kings  viii, 
39  ;  Psalm  xciv,  11 ;  Isai.  xl,  28  ;  Psalm  cxlvii,  5  ;  cxxxix ; 
xciv,  9,  10 ;  X,  13,  14.) 


PUBLIC   DISPUTATIONS.  445 

XXXII,  All  the  tilings  which  God  knows,  lie  knows 
neither  by  intelligible  [sjjccics]  images,  nor  bj  similitude,  (for  it 
is  not  necessary  for  Him  to  use  abstraction  and  application  for 
the  purpose  of  understanding ;)  but  He  knows  them  by  his 
own  essence,  and  by  this  alone,  with  the  exception  of  evil 
things  which  he  knows  indirectly  by  the  opposite  good  things; 
as,  through  means  of  the  habitude,  privation  is  discovered. 

TlIEliEFORE, 

1.  God  knows  himself  ^n^iVvZy  and  adequately.  For  He  is 
all  being,  light  and  eye.  He  also  knows  other  things  entirely  j 
but  excellently^  as  they  are  in  Himself  and  in  his  understand- 
ing ;  adequately^  as  they  are  in  their  proper  natures.  (1  Cor. 
ii,  11 ;  Psalm  xciv,  9,  10.) 

2.  He  knows  himself  primarily  ;  and  it  is  impossible  for 
that  which  God  understands  first  and  by  itself,  to  be  any  other 
thing  than  his  own  essence. 

3.  {Intelligere  Dei]  The  act  of  understanding  in  God  is  his 
own  being  and  essence. 

XXXIII.  The  mode  by  which  God  understands,  is  not  that 
which  is  successive,  and  which  is  either  through  composition 
and  division,  or  through  [discursuni]  deductive  argumenta- 
tion ;  but  it  is  simple,  and  through  infinite  intuition.  (Heb. 
iv,  13.)    Therefore, 

1.  God  knows  all  things  from  eternity ;  nothing  [dc  novo] 
recently.  For  this  new  perfection  would  add  something  to 
His  essence  by  which  He  undei'stands  all  things ;  or  his  un- 
derstanding would  exceed  His  essence,  if  he  now  understood 
what  he  did  not  formerly  understand.  But  this  cannot  happen, 
since  he  understands  all  things  through  his  essence.  (Acts 
XV,  18  ;  Ephes.  i,  4.) 

2.  He  knows  all  things  immeasm'ably,  without  the  augmen- 
tation and  decrease  of  the  things  known  and  of  the  knowledge 
itself.     (Psalm  cxlvii,  5.") 

3.  He  knows  all  things  immutably,  his  knowledge  not  being 
varied  to  the  infinite  changes  of  the  things  known.  (James 
i,  17.) 

4.  By  a  single  and  [individud]  undivided  act,  not  [distrao- 
tus]  being  diverted  towai'ds  many  things  but  collected  into 


44:6  JAMES    AHMmiUS. 

himself,  He  knows  all  tilings.  Yet  he  does  not  know  them 
confusedlj,  or  only  nniversally  and  in  general ;  but  also  in  a 
distinct  and  most  special  manner  He  knows  himself  in  liimself, 
things  in  their  causes,  in  themselves,  in  liis  own  essence,  in 
themselves  [pra'setiter']  as  being  present,  in  their  causes  ante- 
cedently, and  in  himself  most  pre-eminently.  (Heb.  iv,  13; 
1  Kings  viii,  39  ;  Psalm  cxxxix,  16,  17.) 

5.  And  therefore  when  sleep,  drowsiness  and  oblivion  are 
attributed  to  God,  by  these  expressions  is  meant  only  a  defer- 
ring of  the  punishment  to  be  inflicted  on  his  enemies,  and  a 
delay  in  aflbrding  solace  and  aid  to  his  friends.  (Psalm  xiii, 
1,  2.) 

XXXIY.  Although  by  one,  and  that  a  simple  act,  God 
miderstands  all  things,  yet  a  certain  order  in  the  objects  of  his 
knowledge  may  be  assigned  to  Him  without  impropriety, 
indeed,  it  ought  to  be  for  the  sake  of  ourselves.  (1.)  He  knows 
himself.  (2.)  He  knows  all  things  possible,  which  may  be 
referred  to  three  general  classes,  (i.)  Let  the  first  be  of  those 
things  to  which  the  capability  of  God  can  immediately  extend 
itself,  or  which  may  exist  by  his  mere  and  sole  act.  (ii.)  Let 
the  second  consist  of  those  things  which,  by  God's  preserva- 
tion, motion,  aid,  concurrence  and  permission,  may  have  an 
existence  from  the  creatures,  whether  these  creatures  will 
themselves  exist  or  not,  and  whether  they  might  be  placed  in 
this  or  in  that  order,  or  in  infinite  orders  of  things  ;  let  it  even 
consist  of  those  things  which  might  have  an  existence  from 
the  creatures,  if  this  or  that  hypothesis  were  admitted.  (1 
Sam.  xxiii,  11,  12 ;  Matt,  xi,  21.)  (iii.)  Let  the  third  class  be 
of  those  things  which  God  can  do  from  the  acts  of  the  creatures, 
in  accordance  either  with  himself  or  with  his  acts.  (3.)  He 
knows  all  beings,  whether  they  be  considered  as  future,  as 
past,  or  as  present ;  (Jer.  xviii,  6  ;  Isai.  xliv,  7  ;)  and  of  these 
there  is  also  a  threefold  order.  The  first  order  is  of  those 
beings  which  by  his  own  mere  act  shall  exist,  do  exist,  or  have 
existed.  (Acts  xv,  18.)  The  second  is  of  those  which  will 
exist,  do  exist,  or  have  existed,  by  the  intervention  of  the 
creatures,  either  by  themselves,  or  through  them  by  God's 
preservation,  motion,  aid,  concurrence  and  permission.  (Psalm 


PUBLIC    DISPUTATIONS. 


447 


cxxxix,  4.)  Tlie  tLird  order  consists  of  those  wLicli'  God  will 
himself  do  or  make,  does  make,  or  hath  made,  from  the  acts 
of  the  creatures,  in  accordance  either  with  himself  or  with  his 
acts.  (Dent,  xxviii).  This  consideration  is  of  infinite  utility 
in  various  heads  of  theological  doctrine. 

XXXV.  God  understands  all  tilings  in  a  holy  manner, 
regarding  things  as  they  arc,  without  any  admixture.  (Psalm 
ix,  8;  1  Thess.  ii,  4.)  On  this  account  He  is  said  to  judge, 
not  according  to  the  jjerson  or  appearance  and  the  foce,  but 
according  to  truth.     (Rom.  ii,  2.) 

XXXVI.  The  understanding  of  God  is  certain,  and  never 
can  be  deceived,  so  that  lie  certainly  and  infallibly  sees  even 
future  contingencies,  whether  He  sees  them  in  their  causes  or 
in  themselves.  (1  Sam.  xxiii,  11,  12;  Matt,  xi,  21.)  But, 
this  certainty  rests  upon  the  infinity  of  the  essence  of  God,  by 
which  in  a  manner  the  most  present  He  understands  all  things. 

XXXVII.  The  understanding  of  God  \_causoAur']  is  derived 
from  no  external  cause,  not  even  from  an  object ;  though  if 
there  should  not  afterwards  be  an  object,  [rion  sit  de  eofutura^ 
there  would  not  likewise  be  the  understanding  of  God  about 
it.     (Isai.  xl,  13,  14 ;  Rom.  xi,  33,  34.) 

XXXVIII.  Though  the  understanding  of  God  be  certain 
and  infallible,  yet  it  does  not  impose  any  necessity  on  things, 
nay,  it  rather  establishes  in  them  a  contingency.  For  since  it 
is  an  understanding  not  only  of  the  thing  itself,  but  likewise  of 
its  mode,  it  must  know  the  thing  and  its  mode  such  as  they 
both  are ;  and  therefore  if  the  mode  of  the  thing  be  contingent, 
it  will  "know  \t  to  \)Q  contingent  \  which  cannot  be  done,  if 
this  mode  of  the  thing  be  changed  into  a  necessary  one^  even 
solely  by  reason  of  the  Divine  understanding.  (Acts  xxvii, 
22-25,  31 ;  xxiii,  11,  in  connection  with  verses  17,  18,  etc., 
with  XXV,  10,  12  ;  and  with  xxvi,  32 ;  Eom.  xi,  33 ;  Psalm 
cxlvii,  5.) 

XXXIX.  Since  God  distinctly  understands  such  a  variety 
of  things  by  one  infinite  intuition,  oiiNisciENCE  or  All-Wisdom 
is  by  a  most  deserved  right  attributed  to  Him.  Yet  this  om- 
niscience is  not  to  be  considered  in  God  according  to  the  mode 
of  the  habitude,  but  according  to  that  of  a  most  pure  act. 


448  JAMES   AEMmiUS. 

XL.  But  the  single  and  most  simple  knowledge  of  God  may 
be  distinguished  by  some  modes,  according  to  various  objects 
and  the  relations  to  those  objects,  into  theoretical  and  practi- 
cal knowledge,  into  that  of  vision  and  of  simple  intelligence. 

XLI.  Theoretical  knowledge  is  that  by  which  things  are 
imderstood  under  the  relation  of  being  and  of  truth.  Practical 
"knoiDledge  is  that  by  which  things  are  considered  under  the 
relation  of  good,  and  as  objects  of  the  will  and  of  the  power 
of  God.     (Isai.  xlviii,  8  ;  xxxvii,  28,  xvi,  5.) 

XLII.  The  knowledge  of  vision  is  that  by  which  God  knows 
himself  and  all  other  beings,  which  are,  will  be,  or  have  been. 
The  knoioledge  of  simple  intelligence  is  that  by  which  He 
knows  things  possible.  Some  persons  call  the  former  "defi- 
nite" or  "  determinate,"  and  the  latter  "  indefinite"  or  "  inde- 
terminate" knowledge. 

XLIII.  The  schoolmen  say  besides,  that  one  kind  of  God's 
knowledge  is  natural  and  necessary,  another  free,  and  a  third 
kind  \mediam'\  middle.  (1.)  Natural  or  necessary  knowledge 
is  that  by  which  God  understands  himself  and  all  things  pos- 
sible. (2.)  Free  knowledge  is  that  by  which  he  knows,  all  other 
beings.  (3.)  Middle  knowledge  is  that  by  which  he  knows  that 
"  if  THIS  thing  happens,  that  will  take  place."  The  first  pre- 
cedes every  free  act  of  the  Divine  will ;  the  second  follows  the 
free  act  of  God's  will ;  and  the  last  precedes  indeed  the  free 
act  of  the  Divine  will,  but  hypothetically  from  this  act  it  sees 
that  some  particular  thing  will  occur.  But,  in  strictness  of 
speech,  every  kind  of  God's  knowledge  is  necessary.  For  the 
free  understanding  of  God  does  not  arise  [ex  eo]  from  this  cir- 
cumstance, that  a  free  act  of  his  will  exhibits  or  offers  an 
object  to  the  understanding ;  but  when  any  object  whatsoever 
\ji0sit6\  is  laid  down,  the  Divine  understanding  knows  it  ne- 
cessarily on  account  of  the  infinity  of  its  own  essence.  In  like 
manner,  any  object  whatsoever  being  laid  down  hypothetically, 
God  understands  necessarily  what  will  arise  from  that  object. 

XLIY .  Free  knowledge  is  also  called  "  foreknowledge,"  as  is 
likewise  that  of  vision  by  which  other  beings  are  known ;  and 
since  it  follows  a  free  act  of  the  will,  it  is  not  the  cause  of 
things  ;  it  is,  therefore,  aflSirmed  with  truth  concerning  it,  that 


PUBLIC   DISPUTATIONS.  449 

tilings  [fion  shit]  do  not  exist  because  God  knows  tliem  [fur 
turds]  as  about  to  come  into  existence,  but  tliat  lie  knows 
future  things  because  they  are  future. 

XLV.  That  kind  of  God's  knowledge  which  is  called  "  prac- 
tical," "of  simple  intelligence,"  and  "natural  or  necessary," 
is  the  cause  of  all  things  through  the  mode  of  prescribing  and 
directing,  to  which  is  added  the  action  of  the  will  and  power  ; 
(Psalm  civ,  24  ;)  although  that  "  middle"  kind  of  knowledge 
must  intervene  in  things  whicli  depend  on  the  liberty  of  a 
created  will. 

XL VI.  God's  knowledge  is  so  peculiarly  his  own,  as  to  be 
impossible  to  be  communicated  to  any  thing  created,  not  even 
to  the  soul  of  Christ ;  though  we  gladly  confess,  that  Christ 
knows  all  those  things  which  are  required  for  the  discharge  of 
his  office  and  for  his  perfect  blessedness.  (1  Kings  viii,  39 ; 
Matt,  xxiv,  36.) 

2.    ON   THE    WILL    OF   GOD. 

XLYn.  By  the  expression  "  will  of  God"  is  signified 
p^'operly  "the  faculty  itself  of  willing,"  hut  figuratively  some- 
times "  the  act  of  willing,"  and  at  other  times  "  the  object 
willed."     (John  vi,  39  ;  Psalm  cxv,  3.) 

XL  Yin.  Not  only  [ratio]  a  consideration  of  the  essence 
and  of  the  undei*standing  of  God,  but  also  the  Scrij^tures  and 
the  universal  [eonsensufi]  agreement  of  mankind,  testify  that  a 
will  is  correctly  attributed  to  God. 

XLIX.  This  is  the  second  faculty  in  the  life  of  God, 
[§XXIX,]  which  follows  the  Divine  understanding  and  is 
produced  from  it,  and  by  which  God  [J'ertur]  is  borne  towards 
a  known  good.  Towards  a  good^  because  it  is  an  adequate 
object  of  his  will.  And  towards  a  hnoivn  good,  because  the 
Divine  undei'standing  is  previously  borne  towards  it  as  a 
being,  not  only  by  knowing  it  as  it  is  a  being,  but  likewise  by 
judging  it  to  be  good.  Hence  the  act  of  the  imderstanding  is 
to  ofibr  it  as  a  good,  to  the  will  which  is  of  the  same  nature  as 
the  understanding,  or  rather,  which  is  its  own  oflspring,  that 
it  may  also  discharge  its  office  and  act  concerning  this  known 

29  TOL.  i 


450  JAMES  AltMESnUS. 

good.  But  God  does  not  will  the  evil  wliicli  is  called  that  of 
"  culpability  ;"  because  He  does  not  more  will  any  good  con- 
nected with  this  evil  than  He  wills  the  good  to  which  [inalitta] 
the  malignity  of  sin  is  opposed,  and  which  is  the  Divine  good 
itself.  All  the  precepts  of  God  demonstrate  this  in  the  most 
convincing  manner.     (Psalm  v,  4,  5.) 

L.  But  Good  is  of  two  kinds — the  Chief  Good  itself,  and 
that  which  is  different  from  it.  (Matt,  xix,  17;  Gen.  i,  31.) 
The  order  which  subsists  between  them  is  this :  the  latter 
{non  sit]  does  not  exist  with  the  Chief  Good,  but  has  its  ex- 
istence from  it  by  the  Understanding  and  the  AYill  [illius]  of 
God.  (Rom.  xi,  36.)  Wherefore  the  Supreme  Good  is  the 
primary,  the  choicest,  and  the  direct  object  of  the  Divine  Will ; 
that  is,  its  own  infinite  Essence,  which  was  alone  from  all 
eternity,  infinite  ages  prior  to  the  existence  of  another  good  ; 
and  therefore  it  is  the  only  good.  (Prov.  viii,  22-24.)  On 
this  account  it  may  also  be  denominated,  without  impropriety, 
the  peculiar  and  adequate  object  of  the  Divine  Will.  Since 
the  Understanding  and  the  Will  of  God  were,  each  by  its  own 
act,  borne  towards  this  [Essence]  they  found  such  a  plenitude 
of  Being  and  Goodness  in  it,  that  [ille]  the  Understanding 
[judicaverit]  gave  its  judgment  for  commencing  the  commu- 
nication of  it  [ad  extra]  outwards  :  and  the  V/ill  approved  of 
this  kind  of  communication,  after  that  method ;  whence 
[arose]  the  existence  of  a  good,  of  what  kind  soever  it  was, 
which  was  different  from  the  Chief  Good.  It  cannot,  there- 
fore, be  called  an  object  of  the  Divine  Will,  except  an  indirect 
one,  which  God  wills  on  account  of  that  Chief  Good,  or  rather 
He  wills  it  to  be  on  account  of  the  Chief  Good.  (Prox.  xvi, 
4.)    Therefore, 

The  Will  of  God  is  the  very  Essence  of  God,  yet  distinguish- 
ed from  it  according  to  the  formal  reason. 

LI.  The  act  by  which  the  Will  of  God  [fendit]  advances 
towards  its  objects,  is  (1.)  ?nost  airrvple :  for  as  the  Understand- 
ing of  God  by  a  most  simple  act  understands  its  own  Essence, 
and,  through  it,  all  other  things ;  so  the  Will  of  God,  by  a 
single  and  simple  act,  wills  ite  own  goodness,  and  all  things  in 
its  goodness.     (Prov.   xvi,   4.)    Therefore,  the  multitude  of 


PUBLIC   DISPUTATIONS.  -iol 

things  willed  is  not  repugnant  to  the  simplicity  of  the  Divine 
AVilL  (Isai.  xliii,  7 ;  Ephes.  i,  5-9.)  (2.)  This  act  is  In- 
jinltc :  for  it  is  moved  to  will,  neither  by  an  external  cause, 
by  any  other  efficient,  nor  by  an  end,  which  is  \extra\  out  of 
itself;  it  is  not  moved  even  by  any  object  which  is  not  itself. 
(Deut.  vii,  7 ;  Matt,  xi,  26.)Nay,  the  willing  of  the  end  is  not 
the  cause  of  willing  those  things  which  are  for  the  end ; 
though  it  wills  those  things  which  are  for  the  end  [ordinal^ 
to  be  put  in  order  to  that  end.  (Acts  xvii,  25,  26  ;  Psalm 
xvi,  2.)  It  is  no  valid  objection  to  this  truth,  that  God  would 
not  will  or  do  some  things  unless  some  act  of  the  creature  in- 
tervened. (1  Sam.  ii,  30.)  (3.)  It  {^Eternal;  because  no- 
thing can  de  novo  either  be  or  appear  good  to  God.  (4.)  It 
is  Immutable;  because  that  which  has  once  either  been  or 
seemed  good  to  Ilim,  both  is  and  appears  such  to  Him  perpet- 
ually ;  and  that  by  which  God  is  known  to  will  any  thing,  is 
nothing  else  but  this  his  immutable  entity.  (Mai.  iii,  G  ;  Rom. 
xi,  1.)  (5.)  This  act  is  likewise  JIolij :  because  God  advan- 
ces towards  his  object  only  on  account  of  its  being  good,  not 
on  account  of  any  other  thing  which  is  added  to  it;  and  only 
because  his  Understanding  accounts  it  good,  not  because 
\affcctus~\  feeling  inclines  [him]  towards  it  without  right  rea- 
son. (2  Tim.  ii,  19  ;  llom.  ix,  11 ;  xii,  2 ;  Psalm  cxix,  137.) 
LII.  As  the  simple  and  exteraal  act  by  which  the  Divine 
Understanding  knows  all  its  objects,  has  not  excluded  order 
from  them  ;  so  likewise  may  we  be  allowed  to  assign  a  certain 
order,  according  to  which  the  simple  and  [^mus]  sole  act  of 
the  will  of  God  is  borne  towards  its  objects  :  (1.)  God  wills 
his  own  Essence  and  Goodness,  that  is,  himself.  (2.)  He 
wills  all  those  things  which,  by  the  extreme  judgment  of  his 
wisdom,  lie  \Judicavit'\\iQ.i\\  determined  to  be  made  out  of 
infinite  beings  possible  to  himself.  (Prov.  xvi,  4.)  And, 
FiusT,  lie  wills  to  make  them.  Thcn^  when  they  are  made, 
He  is  affected  towards  them  by  his  "Will,  as  they  have  some 
similitude  to  his  nature.  (Gen.  i,  31 ;  John  xiv,  23.)  (3.) 
The  third  object  of  the  Divine  Will  are  those  things  which 
God  judges  it  to  be  {aiqiLum^  right  that  they  should  be  done 
by  creatm'cs  endowed  with  understanding  and  free-will :  and. 


452  JAMES  AEMmrus. 

his  \voliti6]  act  of  willing  concerning  tliese  things  is  signified  by 
a  precept,  in  which  we  likewise  include  the  prohibition  of  that 
which  He  wills  not  to  be  done  by  the  same  creature.  (Exod. 
XX,  1,  2,  &c.;  Micah  vi,  8.)  We  allow  it  to  remain  a  matter 
of  discussion,  whether  counsels  can  have  a  place  here,  provi- 
ded those  things  about  which  the  consultations  are  held  be  not 
considered  as  [things]  of  supererogation,  (-i.)  The  fourth 
object  of  the  Divine  Will  is  the  Divine  permission,  by  which 
God  permits  a  rational  creature  to  do  what  He  forbade,  and  to 
omit  what  he  commanded ;  and  which  consists  of  the  suspen- 
sion of  an  efficacious  impediment,  not  of  one  that  is  due  and 
sufficient.  (Acts  xiv,  16,  17  ;  Psalm  Ixxxi,  13  ;  Isai.  v,  4.) 
(5.)  The  fifth  object  of  the  Divine  Will  are  those  things  which, 
according  to  his  own  infinite  wisdon,  God  judges  to  be  done 
{_de\  from  the  acts  of  rational  creatures.  (Isai.  v,  5 ;  1  Sam. 
ii,  30 ;  Gen.  xxii,  16,  lY.) 

LIII.  But  though  nothing  from  without  be  tlie  cause  of 
God's  volition,  yet,  since  He  wills  that  there  should  be  order 
in  things,  (which  order  is  placed  principally  in  this,  that  \ilice] 
some  things  be  the  causes  of  others,)  just  so  far  as  God's  voli- 
•tion  is  borne  towards  those  objects,  it  is  as  if  it  were  the  cause 
of  itself  as  it  is  borne  towards  others:  (Hosea  ii,  21,  22.) 
■  Thus  the  cause  why  He  wills  the  condemnation  of  any  one,  is 
this,  because  He  wills  the  order  of  his  justice  to  be  observed 
throughout  the  universe.  (John  vi,  40 ;  Dent,  vii,  8.)  Nei- 
ther do  we  therefore  deny,  but  that  an  act  of  a  creature,  or 
the  omission  of  an  act,  may  be  thus  far  the  occasion  or  pri- 
mary cause  of  a  certain  Divine  volition,  that,  without  any  con- 
sideration of  that  act  or  its  omission,  God  [supersederet]  might 
set  it  aside  by  such  a  volition.     (1  Sam.  ii,  30 ;  Jer.  xviii, 

r,  8.) 

LIY.  Through  his  own  Will,  and  by  means  of  his  Power, 
God  is  the  cause  of  all  other  things;  (Lament,  iii,  37,  38;) 
yet  so  that  when  He  acts  through  second  causes,  either  with 
them  or  in  them.  He  does  not  take  away  their  own  peculiar 
mode  of  acting  with  which  they  have  been  divinely  endued  ; 
but  He  suffers  them  according  to  their  own  mode  to  produce 
their  own  effects,   necessary  things  necessarily,  contingent 


PDULTO  DISPUTATIONS.  453 

tilings  contingently,  free  things  freely :  and  this  contingency 
and  freedom  of  second  causes  does  not  prevent  tluit  from  being 
certainly  done,  or  coming  to  pass,  wliicli  Gud  in  this  manner 
worlcs  by  them ;  and  therefore,  the  certain  futurition  of  an 
event  does  not  include  its  necessity.  (Isai.  x,  5,  6,  7 ;  Gen. 
xlv,  5,  28  ;  Acts  xxvii,  29,  31.) 

LY.  Though  God  by  a  single  and  undivided  act  wills  all 
the  things  M-hich  he  wills  ;  yet  liis  Will,  or  rather  his  Volition, 
may  be  distinguished  from  the  objects,  by  a  consideration  of 
the  mode  and  order  according  to  which  it  is  borne  towards 
its  objects. 

LVI.  1.  The  Divine  Will  is  borne  towards  its  object,  either 
according  to  the  mode  of  Nature,  or  according  to  the  mode  of 
Liberty.  According  to  the  mode  of  Nature^  it  tends  towards 
a  primary  and  proper  object,  one  that  is  suitable  and  adequate 
to  its  nature.  According  to  the  mode  of  Liberty^  it  tends 
towards  all  other  things.  Thus,  God  by  a  natural  necessity 
wills  liimself ;  but  lie  wills  freely  all  other  things  ;  (2  Tim.ii, 
13  ;  Rev.  iv,  11 ;)  though  the  act  which  is  posterior  in  order 
may  be  bound  by  a  free  act  which  is  prior  in  order.  This 
may  be  called  "hypothetical  necessity,"  having  its  origin 
partly  from  the  free  volition  and  act  of  God,  partly  from  the 
immutability  of  his  nature.  "  For  God  is  not  unrighteous," 
says  the  Apostle,  "  to  forget  the  work  and  labor  of  love"  of  the 
pious ;  because  lie  hath  promised  them  a  remuneration,  and 
the  immutability  of  his  nature  does  not  suffer  him  to  rescind 
his  promises.     (Ileb.  vi,  10,  IS.) 

LVII.  2.  To  this  must  be  subjoined  another  distinction, 
according  to  which  God  wills  something  as  an  end,,  and  other 
things  as  the  means  to  that  end.  His  Will  tends  towards  the 
end  by  a  natural  \a2>j>etitu'\  affection  or  desire  ;  and  towards 
the  means  l)y  a  free  [electione7n^  clioice.     (Prov.  xvi,  -1.) 

LVIII.  3.  The  will  of  God  is  also  distinguished  intu  that 
by  which  he  wills  to  do  or  to  prevent  something,  and  which 
is  called  "  the  will  of  his  good  pleasure,"  or  rather  "of  his 
pleasure;"  (Psalm  cxv,  3  ;)  and  into  that  by  which  lie  wills 
something  to  be  done,  or  to  be  omitted,  by  creatures  endued 
with  understanding, and  which  is  called  "the  will  [sigiii]  which 


454  JAMES  ARMiisrros. 

is  signified."  Tlie  latter  is  revealed  ;  the  former  is  partly  re- 
vealed, and  partly  hidden.  (Mark  iii,  35;  1  Thess.  iv,  3; 
Dent,  xxi.x,  29  ;  1  Cor,  ii,  11,  12.)  The  former  is  efficacious, 
for  it  uses  power,  either  [tanta]  so  much  as  cannot  be  resisted, 
or  [lalz]  such  a  kind  as  lie  certainly  knows  nothing  will  with- 
stand :  (Psalm  xxxiii,  9  ;  Rom.  ix,  19.)  The  latter  is  called 
"inefficacious,"  and  resistance  is  frequently  made  to  it;  yet 
so  that,  when  the  creature  [excedit  ordineiifh\  transgresses  the 
order  of  this  revealed  Will,  the  creature  by  it  may  be  reduced 
to  order,  and  that  the  Will  of  God  may  be  done  \de\  on  those 
Tjy  whom  his  Will  has  not  been  performed.  (2  Sam.  xvii,  14 ; 
Isai.  V,  4,  5  ;  Matt,  xxi,  39-41 ;  Acts  v,  4 ;  1  Cor.  vii,  28.) 
To  this  two-fold  Will  is  opposed  the  Remission  of  the  Will, 
which  is  called  "Permission,"  and  which  is  also  two-fold. 
The  one^  which  permits  something  to  the  power  of  a  rational 
creature,  by  not  circumscribing  its  act  with  a  law  ;  and  this 
is  opposed  to  "  the  revealed  Will."  The  other  is  that  by 
which  God  permits  something  \_potenti(B\  to  the  capability  and 
will  of  the  creature,  by  not  interposing  an  efficacious  hindrance ; 
and  this  is  opposed  to  "the  Will  of  God's  pleasure"  that  is 
efficacious.     (Acts  xiv,  16  ;  Psalm  Ixxxi,  13.) 

LIX.  4.  The  things  which  God  wills  to  do  he  wills  (1.) 
either  from  himself,  not  on  account  of  any  cause  placed  out  of 
himself,  whether  this  be  without  the  consideration  of  any  act 
which  proceeds  from  the  creature,  or  solely  on  occasion  of  the 
act  of  the  creature  :  (Dent,  vii,  7,  8  ;  Rom.  xi,  35  ;  John  iii, 
16.)  Or  (2.)  He  does  it  on  accoimt  of  some  other  previous 
cause  laid  down  on  the  part  of  the  creature.  (Exod.  xxxii, 
32,  33  ;  1  Sam.  xv,  17,  23.)  In  regard  to  this  distinction, 
some  work  is  said  to  be  proper  to  God,  and  some  foreign  to 
Him  and  his  "strange  work."  (Lament,  iii,  33;  Isai.  xxviii, 
21.)  This  is  also  signified  by  the  church  in  the  following 
words :  "  O  God  !  whose  property  is,  ever  to  have  mercy  and 
to  forgive,"  &c. 

LX.  5.  Some  persons  also  distinguish  the  will  of  God  into 
that  which  is  antecedent,  and  that  which  is  consequent.  This 
distinction  has  reference  to  one  and  the  same  volition  or  act 
of  the  rational  creature,  which  if  the  act  of  the  Divine  will 


rUBLIO  DISPUTATIONS.  455 

precedes,  it  is  called  tlio  "  antecedent  will  of  God  ;"  (1  Tim. 
ii,  4;)  but  if  it  follows,  it  is  called  bis  "consequent  will:" 
(Acts  i,  25  ;  Matt,  xxiii,  3T,  38.)  But  tbe  antecedent  will,  it 
appears,  ougbt  to  be  called  velleity^  ratber  tban  will. 

LXI.  G.  Tbere  is  not  mucb  distance  between  tbis  distinc- 
tion, and  anotbcr,  according  to  wbicb  God  is  said  to  will  some 
tbings  "so  far  as  tbey  are  good  wben  absolutely  considered 
according  to  tbeir  nature  ;"  but  to  will  otber  tbings  "  so  far  as, 
after  an  inception  of  all  tlie  circumstances,  tliey  arc  understood 
to  be  desirable." 

LXII.  T.  God  also  wills  some  tbings  in  tbeir  antecedent 
causes;  tbat  is,  \<2ua  i^atione]  lie  wills  tbeir  causes  as  rela- 
tively, and  [sic  ordinal]  places  tbose  causes  in  sucb  order,  tbat 
effects  may  follow  from  tbera  ;  and,  if  tbey  do  follow,  tbat  tbey 
may  of  tbemselves  be  pleasing  to  bim.  (Ezek.  xxxiii,  11 ; 
Gen.  iv,  7.)  He  wills  otber  tbings  not  only  in  tbeir  causes, 
but  also  in  tbemselves.  (J  obn  vi,  40  ;  Matt,  xi,  25,  26.)  Co- 
incident witb  tbis,  is  tbe  distinction  of  tbe  Divine  Will  into 
Conditional  and  Absolute. 

LXIII.  8.  Lastly.  God  wills  some  tbings  j)er  se  or  \_per 
accidens]  accidentally.  lie  wills  per  se,  tbose  tbings  wbicb 
are  simply  and  relatively  good ;  (2  Pet.  iii,  9 ;  accidentally, 
tbose  wbicb  are  in  some  respect  evil,  but  wbicb  bave  sucb 
good  tbings  united  witb  tbem  as  He  wills  in  preference  to  tbe 
respective  good  tbings  wbicb  are  opposed  to  tbose  evil  ones  : 
tbus,  He  wills  tbe  evils  of  punisbnient,  because  be  would 
ratber  bave  tbe  order  of  justice  preserved  in  pimisbment,  tbau 
suffer  an  offending  creature  to  go  unpunisbed.  (Jer.  ix,  9 ; 
Psalm  1,  21 ;  Jer.  xv,  G.) 

LET  THE  FOLLOWING  BE  PROBLEMS  TO  US. 

1.  Is  it  possible  for  two  affirmatively  contrary  volitions  of 
God  to  tend  towards  one  and  tbe  same  unifonn  object  ? 

2.  Is  it  possible  for  one  volition  of  God  to  tend  towards 
contrary  objects  ? 

LXIV.  In  tbis  in&inentmn  of  tbe  Divine  Xature,  come 
under  consideration  tbose  attributes  wbicb  are  ascribed  to  bim 


456  JAMES  AEMINlirS. 

in  the  Scriptures,  either  properly  or  figuratively,  according  to  a 
certain  analogy  of  affections  and  moral  virtues  in  us  ;  such  as 
are  love,  hatred,  goodness,  mercy,  desire,  anger,  justice,  &c. 

LXY.  Those  things  which  have  the  analogy  of  affections 
may  be  commodiously  referred  to  two  principal  kinds.  So  the 
first  can  embrace  those  which  we  may  call  primary  or  princi- 
pal ;  the  second,  those  which  are  derived  from  the  primary. 

LXYI.  1.  The  first  or  principal  are  Love,  (whose  oppo- 
sition is  Hatred,)  and  Goodness ;  and  with  these  are  connected 
Grace,  Benignity  and  Mercy. 

LXYII.  Love  is  an  affection  of  union  in  God,  the  objects 
of  which  are  God  himself  and  the  good  of  justice  or  righteous- 
ness, the  creature  and  its  felicity.  (Prov.  xvi,  4 ;  Psalm,  xi, 
7 ;  John  iii,  16  ;  Wisdom  xi,  24^26.)  Hatred  is  an  affection 
of  separation  in  God,  the  object  of  which  are  the  nnrighteus- 
ness  and  misery  of  the  creature.  (Psalm  v,  5 ;  Ezek.  xxv,  11 ; 
Deut.  xxv,  15,  16,  &c.;  Isai.  i,  24.)  But  since  God  primarily 
loves  himself  and  the  good  of  justice,  and  at  the  same  moment 
hates  iniquity  ;  and  since  He  loves  the  creature  and  its  happi- 
ness only  secondarily,  and  at  the  same  moment  [odio  habet] 
dislikes  the  misery  of  the  creature;  (Psalm  xi,5;  Deut.  xxviii, 
63  ;)  hence  it  comes  to  pass,  that  he  hates  a  creature  that  per- 
tinaciously perseveres  in  im righteousness,  and  He  loves  its 
misery.     (Isai.  Ixvi,  4.) 

LXYHI.  Goodness  in  God  is  an  affection  of  communica- 
ting his  own  good.  (Eev.iv,  11 ;  Gen.  i,  31.)  Its  first  object 
\ad  extra]  outwards  is  nothing ;  and  thus  necessarily  the  first, 
that,  \illo  suUato]  on  its  removal,  there  can  be  no  [cid  extra] 
outward  communication.  The  fiest  [pi^ogi^essus]  advance  of 
this  goodness  is  towards  the  creature  as  it  is  a  creature ;  the 
SECOND  is  towards  the  creature  as  it  performs  its  duty,  to  com- 
municate good  to  it  beyond  the  remuneration  promised.  Both 
these  procedures  of  the  Divine  goodness  may  appropriately 
receive  the  appellation  of  "  Benignity."  The  thikd  advance 
is  towards  a  creature  that  has  sinned,  and  that  has  by  such 
transgression  rendered  itself  liable  to  misery.  This  advance 
is  called  Mercy,  that  is,  an  affection  for  affording  succor  to  a 
person  in  misery,  sin  itself  presenting  no  obstacle  to  its  exer- 


PUBLIC    DISPUTATIONS.  457 

cise.  (Rom.  v.  8;  Ezek.  xvi,  G.)  AVe  attribute  these  advan- 
ces to  the  Divine  Goodness  in  such  a  manner,  that  in  the  mean 
time  we  concede  to  the  love  of  God  towards  his  creatures  its 
portion  in  these  advances. 

LXIX.  Grace  seems  to  stand  as  a  proper  adjunct  to  Good- 
ness, and  to  Love  towards  the  creatures.  According  to  it, 
God  is  [ajfccius]  disposed  to  connnunicate  his  own  good,  and 
to  love  the  creatures,  not  of  merit  or  of  debt,  nor  that  it  may 
add  anything  to  God  himself;  (Psalm  xvi,  2 ;)  but  that  it  may 
be  well  with  him  on  whom  the  good  is  bestowed,  and  who  is 
beloved.     (Exod.  xxxiv,  6  ;  Rom.  v,  8  ;  1  John  iv,  7.) 

LXX.  2.  The  affections  which  arise  from  the  primary  ones, 
[§  LXY,]  are  special,  as  being  those  which  are  not  occupied 
about  Good  and  Evil  in  common,  but  specially  about  Good  as 
it  is  present  or  absent.  We  distinguish  these  affections  ac- 
cording to  [jnodo]  the  confined  capacity  of  our  consideration, 
as  they  have  some  analogy  either  in  Concupiscibility  or  in 
Irascibility. 

LXXI.  In  the  Concupisciele  we  consider,  j^r^f.  Desire  and 
that  which  is  opposed  to  it ;  and,  afterwards^  Joy  and  Grief. 
"We  describe  Desike,  in  God,  as  an  affection  for  obtaining  the 
works  of  righteousness  which  have  been  prescribed  to  crea- 
tures endued  with  understanding,  and  for  bestowing  on  them 
"the  recompence  of  reward:"  (Psalm  Ixxxi,  13-16  ;  v,  3-5  ; 
Isai.  xlviii,  18,  19.)  To  this  is  opposed  that  affection  accord- 
ing to  which  God  abliors  the  works  of  imrighteousness,andtlie 
omission  of  a  remuneration.  (Jer.  v,  7,  9.)  Joy  is  an  affec- 
tion arising  from  the  j^resence  of  a  thing  that  is  suitable :  such 
as  the  fruition  of  liiraself,  the  obedience  of  the  creature,  the 
communication  of  his  own  goodness,  and  the  destruction  of  his 
rebels  and  enemies.  (Isai.  Ixii,  5 ;  Psalm  Ixxxi,  13  ;  Prov.  i, 
24— 2G.)  Grief,  which  is  its  opposite,  has  its  origin  in  the 
disobedience  and  the  misery  of  the  creature,  and  in  the  occa- 
sion given  by  his  people  for  bLaspheming  the  name  of  God 
among  the  Gentiles.  ^N^early  alhed  to  this  is  Repentance, 
which,  in  God,  is  notliing  more  than  a  change  of  the  thing 
willed  or  done,  on  account  of  the  act  of  a  rational  creature. 
(Gen.  vi,  G  ;  Jer.  xviii,  8-10.) 


458  '  JAMES  ARMINItrS. 

LXXIl,  In  the  Irascible  we  place  Hope,  and  its  opposite, 
Despair,  Confidence  and  Anger,  and  we  do  not  exclude  even 
Fear,  which,  by  an  Anthropo-pathy,  we  read,  as  attributed  to 
God.  (Dent,  xxxii,  27.)  Hope  is  an  attentive  expectation  of 
a  good  work  due  from  the  creature,  and  by  the  grace  of  God 
capable  of  being  performed.  It  may  easily  be  reconciled  with 
the  certain  fore-knowledge  of  God.  (Isai.  v,  4 ;  Luke  xiii,  G,  T.) 
Despair  arises  from  the  pertinacious  wickedness  of  the  crea- 
ture, who  is  "  alienated  from  the  life  of  God,"  and  hardened 
in  evil,  and  who,  after  "  he  is  past  feeling,"  his  conscience 
having  been  "seared  with  a  hot  iron,"  has  "given  himself 
over  unto  lasciviousness,  to  work  all  uncleanuess  with  greedi- 
ness." (Jer.  xiii,  23  ;  Ephes.  iv,  18,  19. ;)  What  in  God  we 
call  Confidence  or  Courage,  is  that  by  which  He  with  great 
[Spiritu]  animation  prosecutes  a  good  that  is  beloved  and  desi- 
red, and  puts  away  and  repulses  an  evil  that  is  hated.  Anger 
is  an  affection  of  depulsion  in  God,  through  the  punishment 
of  the  creature  who  has  transgressed  his  law ;  by  which  He 
brings  upon  the  creature  the  evil  of  misery  for  his  [Injustitid] 
unrighteousness,  and  takes  the  vengeance  which  is  due  to 
Himself,  as  an  indication  of  his  love  of  righteousness  and  his 
hatred  of  sin.  When  this  is  vehement,  it  is  called  "  Fury." 
(Isai.  Ixiii,  3-5  ;  Ezek.  xiii,  13, 14 ;  Isai.  xxvii,  4 ;  Jer.  ix,  9  ; 
Deut.  xxxii,  35  ;  Jer.  x,  24 ;  xii,  13 ;  Isai.  Ixiii,  6.) 

LXXIII.  We  f'itribute  these  affections  to  God,  on  account 
of  some  of  his  own  which  are  analogous  to  them,  without  any 
passion,  as  He  is  simple  and  immutable ;  and  without  any 
inordinateness,  disorder  and  repugnance  to  right  reason  ;  for 
He  exercises  himself  in  a  holy  manner  about  all  things  which 
are  the  objects  of  his  will.  But  we  subject  the  use  and  exer- 
cise of  them  to  the  infinite  wisdom  of  God,  whose  office  it  is, 
[^prcfijigere]  previously  to  afiix  to  each  its  object,  mode,  end, 
and  circumstances,  and  to  determine  to  which  of  them,  in  pre- 
ference to  the  rest,  is  to  be  conceded  the  province  of  acting. 
(Exod.  xxxii,  10-14 ;  Deut.  xxxii,  26,  27.) 

LXXIV.  Those  things  in  God  which  have  an  analogy  to 
moral  virtues,  as  moderators  of  these  affections,  are  partly 
general  to  all  the  affections,  as  Righteousness  ;  and  partly  con- 


PUBLIC   DISPUTATIONS. 


459 


cern  some  of  them  in  a  special  manner,  as  Patience,  and  those 
wl  I  it'll  are  moderators  of  Anger  and  of  tlie  punishments  which 
proceed  from  Anger.  • 

LXX^".  Righteousness  or  Justice  in  God,  is  an  eternal 
and  constant  will  to  render  to  every  one  his  own  :  (Psahu  xi, 
T  :)  To  God  liimself  that  which  is  his,  and  to  the  creature 
what  holongs  to  it.  "We  consider  this  righteousness  in  its 
Words  and  in  its  Acts.  In  all  its  Words  are  found  veracity 
and  constancy  ;'and  in  its  Promises,  fidelity.  (2  Tim.  ii,  13  ; 
Num.  xxiii,  19  ;  Rom.  iii,  4 ;  1  Thess.  v,  24.)  With  regard 
to  its  Acts,  it  is  two-fold,  Disposing  and  Remunerative.  The 
former  is  that  according  to  which  God  disposes  all  the  things 
in  his  actions  through  his  own  wisdom,  according  to  the  rule 
of  equity  which  has  either  been  prescribed  or  pointed  out  by 
his  wisdom.  The  hitter,  [remimerative  righteousness,]  is  that 
by  which  God  renders  to  his  creatures  that  which  belongs  to  it, 
according  to  his  work  through  an  agreement  into  which  He 
has  entered  with  it.  (Ilcb.  vi,  10,  17,  18;  Psalm  cxlv,  17; 
2  Thess.  i,  6;  Rev.  ii,  23.) 

LXXYI.  Patience  is  that  by  which  God  patiently  endures 
the  absence  of  a  good  that  is  loved,  desired,  and  hoped  for, 
and  the  presence  of  an  evil  that  is  hated  ;  and  which  si)ares 
sinners,  not  only  that  He  may  through  them  execute  [judicial 
the  judicial  acts  of  his  mercy  and  justice,  but  that  he  may 
likewise  lead  them  to  repentance  ;  or  may  punish  with  the 
greater  equity  and  more  grievously,  the  contumacious.  (Tsai. 
v,  4 ;  Ezek.  xviii,  23  ;  Matt,  xxi,  33-41 ;  Luke  xiii,  6-9  ;  Rom. 
ii,  4,  5  ;  2  Pet.  iii,  9.) 

LXXVH.  Long-suffering,  gentleness,  readiness  to  pardon, 
and  clemency,  are  the  moderators  of  Anger  and  Punishments. 
Long-suffering  suspends  anger,  lest  it  should  hasten  to  drive 
away  the  evil  as  soon  as  ever  such  an  act  was  required  by  the 
demerits  of  the  creature.  (Exod.  xxxiv,  6  ;  Isai.  xlviii,  8,  9  ; 
Psalm  ciii,9.)  "We  call  that  Gentleness,  or  Lenity,  which  at- 
tempers Anger,  lest  it  should  be  of  too  great  a  magnitude ;  nay, 
lest  its  [(/rarifas]  severity  should  correspond  with  the  magni- 
tude of  the  wickedness  committed.  (Psalm  ciii,  10.)  We  call 
that  Readiness  to  pardon,  which  moderates  Anger,  so  that  it 


460  JAMES  AKivmmjs. 

may  not  continue  forever,  agreeably  to  tlie  deserts  of  sinners. 
(Psalm  XXX,  5  ;  Jer.  iii,  5  ;  Joel  ii,  13.)  Clemency  is  that  by 
which  God  attemjDers  the  deserved  punishments,  that  by  their 
severity  and  continuance  they  may  be  far  inferior  to  the  de- 
merits of  sin,  and  may  not  exceed  the  strength  of  the  creature. 
(2  Sam.  vii,  U  ;  Psalm  ciii,  13, 14.) 

3.    OjST  the  power  of  god. 

LXXYin.  By  the  term  "  the  power  of  God,"  is  meant  not 
a  passive  powei^,  which  cannot  happen  to  God  who  is  a  pure 
act;  nor  the  act,  by  which  God  is  always  acting  in  himself 
through  necessity  of  nature  ;  but  it  signifies  an  active  lyower, 
by  which  He  can  operate  extrinsically,  and  by  which  he  does 
80  operate  when  it  seems  good  to  himself. 

LXXIX,  We  describe  it  thus :  "  It  is  a  fliculty  of  the  Life  of 
God,  posterior  in  order  to  the  Understanding  and  the  Will,  by 
which  God  can,  from  the  liberty  of  his  own  Will,  operate  ex- 
trinsically all  things  whatsoever  that  He  can  freely  will,  and 
by  which  He  does  whatsoever  He  freely  wills."  Hence  it  ap- 
appears,  that  Power  \esse  velut']  resembles  a  principle  which 
executes  what  tlie  will  commands  under  the  direction  of  knowl- 
edge. But  we  wish  Impeding  or  Obstruction  to  be  compre- 
hended under  the  operation.  (Psalm  cxv,  3  ;  Lament,  iii, 
37,  38 ;  Psalm  xxxiii,  9  ;  Jer.  xviii,  G.)     Therefore, 

From  this  we  exclude  the  power  or  capability  of  ger;erating 
and  breathing  forth,  because  it  acts  in  a  natural  manner  and 
[ad  intrci\  intrinsically. 

LXXX.  The  measure  of  the  Divine  Capability  is  the  Free 
Will  of  God,  and  indeed  this  is  an  adequate  measure.  (Psalm 
cxv,  3  ;  Matt,  xi,  25-27)  For  whatsoever  God  can  will  freely. 
He  can  likewise  do  it ;  and  whatsoever  it  is  possible  for  Him 
to  do.  He  can  freelj''  will  it ;  and  whatever  it  is  impossible  for 
Him  to  will.  He  cannot  do  it ;  and  that  which  He  cannot  do, 
He  also  cannot  will.  But  He  does,  because  He  wills  ;  and  He 
does  not  do,  because  He  does  not  will.  Therefore,  He  does 
the  things  which  He  does,  because  He  wills  so  to  do.  He  does 
them  not,  because  He  wills  them  not ;  not,  on  the  contrary. 


PUBLIC   DISPUTATIONS.  461 

ITence  the  objects  of  the  Divine  Capability  may  he  most  com- 
modiously,  and  indeed  ought  to  be,  circumscribed  through  the 
object  of  the  Free  Will  of  God. 

LXXXI.  The  followino;  is  the  manner :  Since  the  Free 
"Will  [of  God]  rests  upon  a  "Will  [Jiahentl  se]  conducting  itself 
according  to  the  tnode  of  [his]  nature,  and  both  of  them  have 
an  Understanding  which  precedes  them,  and  which,  in  con- 
junction with  the  Will,  has  the  very  Essence  of  God  for  its 
foundation  ;  and  since  God  can  freely  will  those  things  alone 
which  are  not  contrary  to  liis  Essence  and  Natural  Will,  and 
which  can  be  comprehended  in  his  Understanding  as  entities 
and  true  things  :  it  follows,  that  He  can  do  these  things  alone ; 
nay,  that  He  can  likewise  do  all  things,  since  the  Free  AVill  of 
God,  and  therefore,  his  Power  also,  are  bound  by  those  alone. 
And  since  things  of  this  kind  are  the  only  things  which  are 
simply  and  absolutely  possible,  all  other  things  being  impossible, 
God  is  deservedly  said  to  be  capable  of  doing  all  things  that  are 
possible.  (Lukei,  37  ;  xviii,  27;  Markxiv,36.)  For  how  can 
there  be  an  entity,  a  truth,  or  a  good,  which  is  contrary  to  His  Es- 
sence and  Natural  Will,  and  incomprehensible  to  his  Under- 
standing? 

LXXXII.  The  things  thus  laid  down  [as  described  in  the 
last  clause  of  the  preceding  Thesis]  are  indeed  confessed  by  all 
men  ;  and  they  are  generally  described  in  the  schools  as  things 
impossible,  which  imply  a  contradiction.  But  it  is  asked  in 
species,  "  What  are  those  things  ?"  We  will  here  recount  some 
of  them.  God  cannot  make  another  God ;  is  incapable  of  be- 
ing changed  ;  (James  i,  17  ;)  He  cannot  sin  ;  (Psalm  v,  5  ;) 
cannot  lie  ;  (Num.  xxiii,  19  ;  2  Tim.  ii,  13;)  cannot  cause  a 
thing  at  the  same  time  to  be  and  not  to  be,  to  have  been  and 
not  to  have  been,  to  be  hereafter  and  not  hereafter  to  be,  to  be 
this  and  not  to  be  this,  to  be  this  and  its  contrary.  He  cannot 
cause  an  accident  to  be  without  its  subject,  a  substance  to  be 
changed  into  a  pre-existing  substance,  bread  into  the  body  of 
Christ,  and  He  cannot  cause  a  body  to  be  in  every  place. 
When  we  make  such  assertions  as  these,  we  do  not  inflict  an 
injury  on  the  power  of  God ;  but  we  must  beware  that  things 


462  JAMES  AEMnmis. 

unworthy  of  Him  be  not  attributed  to  his  Essence,  his  Under- 
standing, and  his  wilL 

LXXXIIL  The  Power  of  God  is  infinite  ;  because  it  can 
do  not  only  all  things  possible ;  (which  are  innumerable,  so 
that  they  cannot  be  reckoned  to  be  such  a  number,  without  a 
possibility  of  their  being  still  more  ;)  but  likewise  because  no- 
thing can  resist  it.  For  all  created  things  depend  upon  the 
Divine  Power,  as  upon  their  efiicient  principle,  as  the  phrase 
is,  [twn  in  esse,  tuin  in  co?iservari,']  both  in  their  being  and  in 
their  preservation  ;  whence  Omnipotence  is  deservedly  attrib- 
uted to  Him.  (Rev.  i,  8 ;  Ej^hes.  iii,  20  ;  Matt,  iii,  9  ;  xxvi, 
53 ;  Rom.  ix,  19  ;  Phil,  iii,  21.) 

LXXXIY.  Since  the  measure  of  God's  Power  is  his  own 
Free  Will,  and  since  therefore  God  does  anything  because  He 
wills  to  do  it ;  it  cannot  be  concluded  from  the  Omnipotence 
of  God  that  anything  will  come  to  pass,  [or  will  afterwards 
be,]  unless  it  be  evident  [del  from  the  Divine  "Will.  (Dan.  iii, 
17,  18  ;  Rom.  iv,  20,  21 ;  Matt,  viii,  2.)  But  if  this  be  evi- 
dent from  the  will  of  God,  what  He  hath  willed  to  do  is  cer- 
tain to  be  done,  although,  to  the  mind  of  the  creature,  it  may 
not  seem  possible.  (Luke  i,  19,  20,  34r-S7.)  And  that  the 
mind  must  be  "brought  into  captivity  to  the  obedience  of 
faith,"  [hie  locum  hahet\  is  a  truth  which  here  finds  abundant 
scope  for  exercise. 

LXXXY.  The  distinction  of  Power  into  absolute,  and  or- 
dinary or  actual,  has  not  reference  to  God's  Power  so  much  as 
to  his  Will,  which  uses  his  Power  to  do  some  things  when  it 
wills  to  use  it,  and  which  does  not  use  it  when  it  does  not  will ; 
though  it  would  be  possible  for  it  to  use  the  Power  if  it  would ; 
and  if  it  did  use  it,  the  Divine  Will  would,  through  it,  do  far 
more  things  than  it  does.     (Matt,  iii,  9.) 

LXXXYI.  The  Omnipotence  of  God  cannot  be  communi- 
cated to  any  creature.     (1  Tim.  vi,  15  ;  Jude.  4.) 

ON   THE   PERFECTION   OF   GOD. 

LXXXYH.    From  the  simple  and  infinite  combination  of 


PUBLIC   DISPUTATIONS.  463 

all  those  things,  when  thej  are  considered  with  the  mode  of 
pre-eminence,  the  Perfection  of  God  has  its  existence.  Not 
that  by  which  He  has  every  single  thing  in  a  manner  the  most 
perfect ;  for  this  is  eflfected  by  Simplicity  and  Infinity  :  but  it 
is  that  by  which,  in  the  most  perfect  manner,  he  has  all  things 
which  denote  any  perfection.  And  it  may  fitly  be  described 
thus :  "  It  is  the  interminable,  the  entire,  and,  at  the  same 
time,  the  perfect  possession  of  Essence  and  Life."  (Matt,  v, 
48;  Gen.  xvii,  1;  Exod.  vi,  3;  Psalm  1,  10;  Acts  xvii,  25  ; 
James  i,  17.) 

LXXXVIII.  This  Perfection  of  God  infinitely  exceeds  the 
perfection  of  all  the  creatures,  on  a  three-fold  account.  Eor 
it  possesses  all  things  in  a  mode  the  most  perfect,  and  [nG?i 
aliunde]  does  not  derive  them  from  another.  But  the  perfec- 
tion which  the  creatures  possess,  they  derive  from  God,  and  it 
is  faintly  shadowed  forth  after  its  archetype.  Some  creatures 
have  a  larger  portion  [of  this  derived  perfection]  than  others  ; 
and  the  mure  of  it  they  possess,  the  nearer  they  are  to  God  and 
have  the  greater  likeness  to  Ili'm.  (Rom.  xi,  35,  30  ;  1  Cor. 
iv,  7 ;  Acts  xvii,  28,  29  ;  2  Cor.  iii,  18  ;  2  Pet.  i,  4 ;  Matt. 
V,  48.)  ^  ^ 

LXXXIX.  From  this  Perfection,  by  means  of  some  internal 
act  of  God,  his  Blessedness  has  its  existence;  and  his  Glory 
exists,  by  means  of  some  [respectu]  relation  of  it  [ad  extra] 
extrinsically.     (1  Tim.  i,  11 ;  vi,  15;  Exod.  xxxiii,  IS.) 

ON   THE   BLESSEDNESS    OF   GOD. 

XC.  Blessedness  is  thi-ough  an  act  of  the  understanding : 
is  it  not  also  through  an  act  of  the  will  ?  Such  is  our  opinion ; 
and  we  delineate  it  thus.  It  is  an  act  of  the  life  of  God,  by 
which  He  enjoys  his  own  perfection,  that  is  fully  known  by  his 
Undei-standing  and  supremely  loved  by  his  Will ;  [<:um  acqui- 
escentia  in  cadeiii  j]  and  by  which  He  complacently  reposes 
in  this  Perfection  with  satisfaction.  (Gen.  xvii,  1 ;  Psalm  xvi, 
11 ;  1  Cur.  ii,  9,  10.) 

XCI.  The  Blessedness  of  God  is  so  peculiar  to  himself,  that 
it  cannot  be  communicated  to  a  creature.  (1  Cor.  xv,  28.) 
Yet,  in  relation  to  the  object,  he  is  the  beautifying  good  of  all 


464  JAMES  AKMIOTirS. 

creatures  endued  with  understanding,  and  is  the  Effector  of 
the  act  which  tends  to  this  object,  and  which  rej^oses  with  sat- 
isfaction in  it.     In  these  consists  the  blessedness  of  the  creature. 

THE   GLORY   OF   GOD, 

XCII.  Tiie  Glory  of  God  is  from  his  Perfection,  \cu7n  res- 
jpectu  ad  extra,']  regarded  extrinsically,  and  may  in  some  de- 
gree be  described  thus :  It  is  the  excellence  of  God  above  all 
things.  God  makes  this  glory  manifest  by  external  acts  in 
various  ways.     (Rom.  i,  23  ;  ix,  4 ;  Psalm  viii,  1.) 

XCIII.  But  the  modes  of  manifestation,  which  are  declared 
to  us  in  the  scriptures,  are  chiefly  two :  the  one,  by  an  efful- 
gence of  light  and  of  unusual  splendor,  or  by  its  opposite,  a 
dense  darkness  or  obscurity.  (Matt,  xvii,  2-5  ;  Luke  ii,  9  ; 
Exod.  xvi,  10  ;  1  Kings  viii,  11.)  The  other,  by  the  produc- 
tion of  works  which  agree  with  his  Perfection  and  Excellence. 
Psalm  xix.  1  ;  John  ii,  11.) 

But  ceasing  from  any  raor^prolix  discussion  of  this  subject, 
let  us  with  ardent  pra^^ers  suppliantly  beseech  the  God  of 
Glory,  that,  since  He  has  formed  us  for  his  Glory,  He  would 
vouchsafe  to  make  us  yet  more  and  more  the  instruments  of 
illustrating  his  Glory  among  men,  through  Jesus  Christ  our 
Lord,  the  brightness  of  his  Glory,  and  the  express  image  of 
his  Person.     Aj^ien  ! 


DISPUTATION  Y, 

ON  THE  PERSON  OF  THE  FATHER  AND  THE  SON. 

I2esponde7it,  Peter  De  La  Fite. 

I.  "We  do  not  here  receive  the  name  of  "  Father,"  as  it  is 
sometimes  taken  in  the  Scriptures  in  regard  to  the  adoption, 
according  to  which  God  hath  adopted  believers  to  himself  as 
sons :  (Gal.  iv.  6  :)    Kor  with  respect  to  the  creation  of  things, 


PUBLIC   DISPUTATIONS.  465 

according  to  wliich  even  the  Gentiles  themselves  knew  God 
the  Father,  and  gave  Iliin  that  appellation  :  (Acts  xvii,  28.) 
But  by  this  name  wc  signify  God  according  to  the  relation 
which  Jle  has  to  his  only-begotton  and  proper  Son,  who  is  our 
Lord  Jesus  Christ :  (Eph.  i,  3 :)  And  we  thus  describe  llim: 
"  He  is  the  First  Person  in  the  Sacred  Trinity,  who  from  all 
eternity  of  himself  begat  his  Word,  which  is  his  Son,  by  com. 
municating  to  Him  his  own  Divinity." 

II.  AVe  call  Ilim  "  a  Person,"  not  in  reference  to  the  use 
of  that  word  in  personating,  [appearing  in  a  mask,J  which  de- 
notes the  representation  of  another;  but  in  reference  to  its 
being  defined  [suhsistens  individuuin]  an  undivided  and  in- 
communicable subsistence,  of  a  nature  that  is  living,  intelligent 
willing,  powerful,  and  active.  Each  of  these  properties  is  at- 
tributed, in  the  Holy  Scriptures,  to  the  Father  of  our  Lord 
Jesus  Ci:rist.  Subsistence  :  "Him  which  is,  and  which  was, 
and  M'hich  is  to  come."  (Rev.  i,  4.)  Life:  "As  the  living 
Father  hath  sent  me,"  etc.  (John  vi,  53, 57.)  Intelligence: 
"  O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God  !"  (Rom.  xi,  33.)  Will:  "And  this  is  the  Father's 
will,"  &c.  (John  vi,  39.)  Power  :  "  Thine,  O  Father,  is  the 
Power."  (Matt,  vi,  13.)  Action:  "My  Father  worketh 
hitherto."  (John  v,  17.)  We  do  not  contend  about  words. 
Under  the  term  "Person,"  we  comj)rehend  such  things  as  \xq 
have  now  described ;  and  since  they  agree  with  the  Father, 
the  title  of  "  Person"  cannot  be  justly  denied  to  him. 

HI.  We  call  Him  "a  Person  in  the  Holy  Trinity^'  that 
is,  a  Divine  Person,  which  with  us  possesses  just  as  much 
force  as  if  wc  Avere  to  call  Him  Gon.  For  though  the  Deity 
of  the  Father  has  been  acknowledged  by  most  of  those  persons 
who  have  called  in  question  that  of  the  Son  ;  yet  it  is  denied 
by  those  who  have  declared,  that  the  God  of  the  Old  Testar 
inent  is  different  from  that  of  the  Xew,  and  who  have  affirmed 
that  the  Father  of  Jesus  Christ  is  a  different  Reiui;  from  the 
Creator  of  heaven  and  earth.  To  the  former  class  we  oi)pose 
the  word  of  Christ :  "I  thank  thee,  O  Father,  Lord  of  heaven 
and  earth,"  c^rc.  (Matt,  xi,  25.)  To  the  latter  we  ojipose  an- 
other saying  of  the  same  Christ :  "  It  is  my  Father  that  hon- 
30  VOL.  I. 


4S6  JAMES  AKMmnis. 

oretli  me ;  of  whom  ye  say,  that  He  is  yom*  God."  (John 
viii,  54.)  To  Loth  of  these  classes  together  we  oppose  that 
joint  declaration  of  the  whole  chnrch  at  Jerusalem  :  "  Thou 
art  God,  which  hast  made  heaven,  and  earth,  and  the  sea,  and 
all  that  in  them  is  :  Who  by  the  mouth  of  thy  servant  David 
hast  said,"  &c.  And  in  a  subsequent  verse,  "  For  of  a  truth 
against  thy  holy  Son  Jesus,  whom  thou  hast  anointed,  both 
Herod  and  Pontius  Pilate,  etc.,  were  gathered  together." 
(Acts  iv,  24-27.) 

lY.  "We  place  Him  "  first"  in  the  Holy  Trinity :  for  so 
hath  Christ  taught  us,  by  commanding  us  to  "baptise  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
(Matt,  xxviii,  19.)  "  The  First,"  not  in  relation  of  time  but  of 
order;  which  order  has  its  foundation  in  this:  The  Father 
is  the  fountain  and  origin  of  the  whole  Divinity,  and  the  prin- 
ciple and  the  cause  of  the  Son  himself,  which  the  word  "  Fa- 
ther" implies.  (John  v,  26,  27.)  Pious  Antiquity  attempted 
to  illustrate  this  [mystery]  by  the  similitude  of  a  fountain 
and  its  stream,  of  the  sun  and  its  beam,  of  the  mind  and  its 
reason,  of  a  root  and  its  stalk,  and  by  similar  comparisons. 
On  this  account  the  Father  is  called  "  unbegotten,"  and  the 
Christian  Fathers  ascribe  to  Him  supreme  and  pre-eminent 
authority.  It  is  on  this  account  also  that  the  name  of  God  is 
often  attributed  in  the  Scriptures  peculiarly  and  by  way  of 
eminence  to  the  Father. 

V.  We  attribute  to  Him  "active  generation,"  which  is 
likewise  comprised  under  the  word  "  Father ;"  but  of  its  mode 
and  ratio^  we  willingly  confess  ourselves  to  be  ignorant.  But 
yet,  since  all  generation,  properly  so  called,  is  made  by  the 
communication  of  the  same  nature  which  He  possesses  who 
begets,  we  say  with  correctness  that  "  the  Father  of  himself 
begat  the  Son,"  by  communicatiEg  to  him  his  Deity,  which 
is  his  own  natm-e.  The  principle,  therefore,  which  begets,  is 
the  Father ;  but  the  principle  by  which  generation  is  effected 
is  his  nature.  Whence  the  Person  is  said  to  beget  and  to  be 
begotten.  But  the  nature  is  said  neither  to  beget  nor  to  be 
begotten,  but  to  be  communicated.  This  communication, 
when  rightly  understood,  renders  vain  the  objection  of  the 


ruBLio  Disptrr.vnoNS.  467 

Anti-Trinitarians,  -wlio  accuse  [Gftholicis]  tlie  memhers  of  the 
chnrcli  universal  of  holding  a  quaternity  (of  Divine  Persons 
in  the  Godhead.) 

VI.  Wo  saj  "  that  from  all  eternity  He  begat,"  because 
neither  was  he  the  God  of  Jesus  Christ,  before  he  was  his 
father,  nor  was  he  simply  God  before  he  was  his  Father.  For 
as  we  cannot  imagine  a  mind  that  is  devoid  of  reason,  so  we 
say  that  it  is  impious  to  furm  a  conception  in  our  minds  of  a 
God  who  is  without  his  word.  (John  i,  1,  2.)  Besides,  ac- 
cording to  the  sentiments  of  sacred  antiquity,  and  of  the 
church  universal,  since  this  generation  is  an  internal  opera- 
tion and  ad  mtm,  it  is  likewise  from  all  eternity.  For  all 
such  operations  are  eternal,  unless  we  wish  to  maintain  that 
God  is  liable  to  change. 

YII.  A7e  have  hitherto  treated  of  the  Father.  The  Son 
is  the  second  person  in  the  Holy  Tiinity,  the  Word  of  the  Fa- 
ther, begotten  of  the  Father  from  all  eternity,  and  [egressus] 
proceeding  from  llim  by  the  communication  of  the  same  De- 
ity which  the  Father  possesses  without  origination.  (Matt, 
sxviii,  19  ;  John  i,  1 ;  Micah  v,  2.)  We  say,  "that  he  is  not 
the  Son  by  creation."  For  what  things  soever  they  were  that 
have  been  created,  they  were  all  created  by  him.  (John  i.  3.) 
And  "  that  he  was  not  made  the  Son  by  adoption  :"  for  we 
are  all  adopted  in  him.  (John  i,  12  ;  Ephes.  i,  5,  6.)  But 
"  that  he  proceeded  from  the  Father  by  generation."  He  is 
the  Son,  not  by  creation  out  of  nonentities,  or  from  uncreated 
elements — not  by  adoption,  as  though  he  had  previously  been 
some  other  thing  than  the  Son  ;  (for  this  [ilii  pi'i?m(m]  is  his 
primitive  name,  and  significant  of  his  inmost  nature  ;  but  He 
is  by  generation,  and,  as  the  Son,  he  is  by  nature  a  partaker 
of  the  whole  divinity  of  his  Father. 

YHI.  We  call  the  Son  "  a  person,"  with  the  same  meaning 
attached  to  the  word  as  that  by  which  we  have  already  (§  II) 
predicated  the  Father.  For  he  is  an  undivided  and  i7icom- 
municahle  sid)sktcnce.  John  says,  (i,  1,)  "In  the  beginning 
was  the  Word,  and  the  Word  was  with  God."  Of  a  living 
nature  :  "As  I  live  by  the  Father."  (John  vi,  57.)  Intelli- 
gent: "  The  Son,  who  is  in  the  bosom  of  the  Father,  has  de- 


%' 


468  JAMES  AEMmros. 

clared  him,"  (John  i,  18.  Willing:  "To  whomsoever  the 
Son  will  reveal  him."  (Mat.  xi,  27.)  "  Even  so  the  Son  quick- 
eneth  whom  he  will."  (John  v,  21.)  Powerful:  "According 
to  the  efficacy  whereby  He  is  able  even  to  subdue  all  things  unto 
him."     (Phil,  iii,  21.)     Active  :  "And  I  work."  (John  v,  IT.) 

IX.  We  call  the  Son  "  a  person  in  the  Sacred  Trinity,"  that 
is,  a  Divine  person  and  God.  And,  with  orthodox  antiquity, 
we  prove  our  affirmation  by  four  distinct  classes  or  argu- 
ments. (1.)  From  the  names  by  which  he  is  called  in  the 
Scriptures.  (2.)  From  the  divine  attributes  which  the  Scrip- 
tures ascribe  to  him.  (3.)  From  the  works  which  the  Scrip- 
tures relate  to  have  been  produced  by  him.  (4.)  From  a  col- 
lation of  those  passages  of  Scripture,  which,  having  been 
uttered  in  the  Old  Testament  concerning  the  Father,  are  in 
the  New  appropriated  to  the  Son. 

X.  (1.)  The  divinity  of  the  person  of  the  Son  is  evident, 
from  the  names  which  are  attributed  to  him  in  the  scrij^tures. 
(1.)  Because  he  is  called  God,  and  this  not  only  attrihutively^ 
as  "  the  Word  was  God,"  (John  i,  1,)  "  "Who  is  over  all,  God 
blessed  forever ;"  (Rom.  ix,  5  ;)  but  likewise  subjectively : 
"  God  manifested  in  the  flesh."  (1  Tim.  iii.  16.)  "  O  God, 
thy  God  hath  anointed  the  with  the  oil  of  gladness."  (Ileb. 
i.  9.)  Nay,  he  is  likewise  called  "  the  great  God."  (Tit.  ii, 
13.)  (2.)  The  word  "Son"  stands  in  proof  of  the  same  truth, 
especially  so  far  as  this  name  belongs  to  him  pioperly  and 
Bolely,  according  to  which  he  is  called  "  God's  own  Son," 
(Rom.  viii,  32,)  and  "  his  only  begotten  Son,"  (John  i,  18,) 
which  expressions,  we  affirm,  are  tantamount  to  his  being 
called  {naturalis)  by  nature,  the  Son  of  God.  (3.)  Because 
he  is  called  "King  of  kings  and  Lord  of  lords  ;"  (Rev.  xvii, 
14 ;  xix,  16  ;)  and  "  the  Lord  of  glory."  (1  Cor.  ii,  8.)  These 
appellations  prove  much  more  strongly  what  we  wish  to  es- 
tablish, if  they  be  compared  with  the  scriptures  of  the  Old 
Testament,  in  which  the  same  names  are  ascribed  to  him  who 
is  called  Jehovah.  (Psalm  xcv,  3;  xxiv,  8-10.)  (4.)  Pious 
antiquitity  established  the  same  truth  from  the  name,  of  Ao^og-, 
"  the  Word  ;"  which  cannot  signify  the  outward  word  that  is 
devoid  of  a  proper  subsistence,  on  account  of  those  things 


PUBLIC    DISPUTATIONS.  469 

^^hioh  are  attributed  to  it  in  the  Scri])tures.  For  it  is  said  to 
have  been  "  in  the  beginning,  to  have  been  with  God,  and  to 
be  God,"  and  to  have  "created  all  things,"  &c. 

XI.  2.  The  essential  attril)utes  of  the  Deity  which  are  in 
the  Scriptures  ascribed  to  the  Son  of  God,  likewise  declare 
this  in  the  plainest  manner.  (1.)  Immensity:  "  My  Father 
and  I  will  come  unto  him,  and  make  our  abode  with  him." 
(John  xiv,  23.)  "  Tliat  Christ  may  dwell  in  your  hearts  by 
faith."  (Fphes.  iii,  17.)  "I  am  with  you  alway,  even  unto 
the  end  of  the  w^orld."  (Matt,  xxviii,  20.)  (2.)  Eternity : 
"In  the  beginning  was  the  Word."  (John  i.  1.)  "  I  am  Al- 
pha and  Omega,  the  first  and  the  last."  (Rev.  i,  11  ;  ii,  8.) 
(3.)  IminutaUlity :  "But  thou,  O  Lord,  remainest;  thou  art 
the  same,  and  thy  years  shiill  not  foil."  (Ileb.  i,  11,  12.)  (4.) 
Omniscie7ice  is  also  attributed  to  him  :  For  he  searches  the 
reins  and  hearts ;"  (Rev.  ii,  23.)  He  "knows  all  things." 
(John  xxi,  17."  aud  He  perceived  the  thoughts  of  the  Phari- 
sees. (Matt,  xii,  25.)  (5.)  Omnipotence  :  "According  to  the 
efficacy  whereby  the  Lord  Jesus  Christ  is'able  even  to  subdue 
all  things  unto  himself."  Phil,  iii,  21.)  But  the  Divine  Na- 
tm'c  cannot,  without  a  contradiction,  be  taken  away  from  him 
to  whom  the  proper  essentials  of  God  are  ascribed.  (6.) 
Lastly.  Majesty  and  glary  belong  to  Him  equally  with  the 
Father  :  "  That  all  men  should  honor  the  Son,  even  as  they 
honor  the  Father."  (John  v,  23.)  "  Blessing,  and  honor, 
and  glory,  and  power,  be  unto  Him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb,  forever  and  ever."  (Rev.  v.  13.) 

XII.  3.  The  divine  works  which  are  attributed  to  Him,  es- 
tablish the  same  truth.  (1.)  The  creation  of  all  things:  "All 
things  were  made  by  Him."  (John  i,  3.)  "  By  whom  also, 
He  made  the  worlds,"  or  \secula']  the  ages.  (Ileb.  i,  2.)  "One 
Lord  Jesus  Christ,  by  whom  are  all  things."  (1  Cor.  viii,  6.) 
But  what  are  these  "  all  things  ?"  Exactly  the  same  as  those 
which  are  said,  in  the  same  verse,  to  be  "  of  the  Father."  (2.) 
The  presentation  of  all  things:  "Upholdnigall  things  by  the 
word  of  his  power."  (Ileb.  i.  3.)  "  My  Father  worketh  hith- 
erto, and  I  work."  (John  v,  17.)  (3.)  The  j'X'rformxng  of 
miracles:  "  AVhich  He  works  by  the  Holy  Spirit,  who  is  said 


4:70  JAMES    AUMINIUS. 

to  "  have  received  of  the  things  of  Christ,  by  which  He  will  glo- 
rify Christ."  (John,  xvi,  14.)  "  By  which,  also.  He  went 
and  preached  unto  the  spirits  in  prison."  (1  Pet.  iii,  19.)  This 
Sj)irit  is  so  peculiar  to  Christ,  that  the  Apostles  are  said  to 
perform  miracles  in  the  name  and  power  of  Christ.  (1.)  To 
these  let  the  ivorks  which  irlate  to  the  salvation  of  the  church 
be  added  ;  which  cannot  be  performed  by  one  who  is  a  mere 
man. 

XIII.  4.  A  comparison  of  those  passages  which  in  the  Old 
Testament,  are  ascribed  to  God,  who  claims  for  himself  the 
appellation  of  Jehovah,  with  the  same  passages  which  in  the 
Kew,  are  attributed  to  the  Son  of  God,  our  Lord  Jesus  Christ 
— supplies  to  us  the  fourth  class  of  arguments.  But  because 
the  number  of  them  is  immense,  we  Vv^ill  refrain  from  a  prolix 
recital  of  the  whole,  and  produce  only  a  few  out  of  the  many. 
In  ]Srumbei*s,  xxi,  5-7,  it  is  said,  "  The  people  spake  against 
God,  and  the  Lokd  sent  fiery  serpents  among  them,  and  they 
bit  the  people,"  many  of  whom  "  died."  In  1  Cor.  x,  9,  the 
apostle  says,  "  JSTeither  let  us  tempt  Christ,  as  some  of  them 
also  tempted,  and  were  destroyed  of  serj^ents."  The  passage 
in  the  68th  Psalm,  (18,)  which  describes  God  as  "  ascending 
on  high  and  leading  ca23tivity  captive,"  is  interpreted  by  the 
apostle,  (Ephes.  iv.  8,)  and  applied  to  Christ.  What  is  spo- 
ken in  Psalm  cii,  25,  26,  about  the  teue  God,  ["  Of  old  hast 
thou  laid  the  foundation  of  the  earth,"  &c.]  is,  in  Heb.  i.  10- 
12,  expressly  applied  to  Christ.  St.  John,  in  his  gospel,  (xii, 
40,  41,)  interprets  the  vision  described  by  Isaiah,  (vi,  9,  10,) 
and  declares  that  "  Esaias  said  these  things  when  he  saw  the 
glory  of  Christ."  In  Isaiah  viii,  14,  Jehovah,  it  is  said, 
"  shall  be  a  rock  of  offence,  and  a  snare  to  the  houses  of  Is- 
rael," &c.  Yet  Simeon,  (in  Luke  ii,  34,)  St.  Paul,  (in  Pom. 
ix.  33,)  and  St.  Peter,  (1  Epis.  ii,  8,)  severally  declare  that 
Christ  was  "  set  for  the  rising  and  falling  of  many,"  for  "a 
stumbling  block,  and  rock  of  offence"  to  unbelievers,  and  to 
"  the  disobedient." 

XIV.  We  call  Christ  "  the  second  person,"  according  to  the 
order  which  has  been  pointed  out  to  us  by  himself  in  Matt, 
xxviii,  19.     Eor  the  Son  is  of  the  Father,  as  from  one  from 


rUBLIO    DISPUTATIONS. 


471 


whom  lie  is  said  to  have  como  forth.    The  Son  lives  by  the 
Father,  (John  vi,  57,)  and  "  the  Father  hath  given  to  the  Son 
to  have  life  in  himself."  (v,  2G.)    The  Son  understands  by  the 
Father,  becanse  "  the  Father  sheweth  the  Son  all  things  that 
himself  doeth,"  (v,  20,)  and  what  things  the  Son  saw  while 
"  He  was  in  the  bosom  of  the  Father,  he  testifies  and  declares 
to  ns."     (i,  18  ;  iii,  32.)     The  son  works  from  the  Father,  be- 
canse "  the  Son  can  do  nothing  of  himself.    But  what  lie 
seeth  the  Father  do."  (v,  19.)    Thus  "  the  Son  does  not  speak 
of  himself,  but  the  Father,  that  dwelleth  in  him,  doeth  the 
works."  (xiv.  10.)    This  is  the  reason  why  the  Son,  by  a  just 
right,  refers  all  things  to  the  Father,  as  to  Him  from  whom 
he  received  all  that  he  had.  (xix,  11 ;  xvii,  7.)     "  When  he 
was  in  the  form  of  God,  he  thought  it  not  robbery  to  be  equal 
with  God  ;  but  made  himself  of  no  reputation,  and  took  upon 
him  the  form  of  a  servant,  &c.,  and  became  obedient"  to  the 
Father,  "  even  unto  the  death  of  the  cross."     (Phil,  ii,  6-8.) 
XV.    "We  say  "  that  the  Son  was  begotten  of  the  Father 
from  all  eternity."     (1.)    Because  "  his  goings-forth  have  been 
from  of  old,  from  everlasting,"  and  "  these  goings-forth"  are 
from  the  Father.     (Micah  v,  2,  3.)     If  any  one  be  desirous  to 
give  them  any  other  interpretation  than  "  the  goings-forth"  of 
generation,  he  must  make  them  subsequent  to  the  "  goings- 
forth"  of  generation ;  and  thus  likewise  he  establishes  the 
eternity  of  generation.     (2.)    Because,  since  the  Son  is  eter- 
nal, as  we  have  previously  shewn,  [§  VII,]  and  since  he  had 
no  existence  at  all  before  he  existed  as  the  Son,  (but  [comjwtit] 
it  is  proper  to  a  son  to  be  begotten,)  we  correctly  assert  on 
these  grounds,  that  "  he  was  eternally  begotten."     (3.)    Since 
A070C:,  "  the  Word,"  was  "  in  the  beginning  with  the  Father," 
(John  i,  1,  0,)  he  must  of  necessity  have  been  in  the  beginning 
from   the   Father;   (unless  we  wish   to  maintain   that  the 
"Word  is  collateral  with  the  Father ;)  in  truth,  according  to  the 
order  of  nature  he  must  have  been  from  the  Father,  before  he 
was  v;ith  tlie  Father,     But  lie  is  not  from  the  Father,  except 
according  to  the  mode  of  generation  ;  for  if  it  be  othei-wise, 
"the  Word"  will  be  from  the  Father  in  one  mode,  and  "the 
Son"  in  another,  which  contradicts  the  eternity  of  the  Son  that 


4:72  JAJVIES    AKMINITJS. 

we  Lave  already  established.    Therefore,  "  the  Word"  is  eter- 
nally begotten, 

XYI.  From  these  positions  we  perceive,  that  an  agreement 
and  a  distinction  subsists  between  the  Father  and  the  Son. 
(1.)  An  Ageeement  in  reference  to  one  and  the  same  nature 
and  essence,  according  to  which  the  Son  is  said  to  be  "in  the 
form  of  God,"  and  "  equal  with  the  Father  ;"  (Phil,  ii,  6,)  and 
according  to  the  decree  of  the  Nicene  Council  to  be  o^xonifios, 
["of  the  same  substance,]  " consubstantial  with  the  Father," 
not  ofj-oixCioc:,  "of  like  substance;"  because  the  comparison  of 
things  in  essence  must  be  referred  not  to  similitude  or  dissim- 
ilitude, but  to  EQUALITY  Or  INEQUALITY,  accordiug  to  the  very 
nature  of  things  and  to  truth  itself.  (2.)  A  Distinction  ac- 
cording to  the  mode  of  existence  or  subsistence,  by  which  both 
of  them  have  their  divinity  :  for  the  Father  has  it  fro7n  no  o?ie, 
the  Son  has  it  communicated  to  him  ly  the  Father.  Accord- 
ing to  the  former,  the  Son  is  said  to  be  one  with  the  Father  ; 
(John  X,  30 ;)  according  to  the  latter,  He  is  said  to  be  "an- 
other" than  the  Father ;  (v,  32 ;)  but  according  to  both  of 
them,  the  Son  and  the  Father  are  said  to  "  come  to  those 
whom  they  love,  and  to  make  their  abode  with  them,"  (xiv, 
23,)  by  the  Spirit  of  both  Father  and  Son  "who  dwelleth  in 
believers,"  (Rom.  viii,  9-11,)  and  "  whom  the  Son  sends  to 
them  from  the  Father."  (John  xv,  26.)  May  the  God  of  our 
Lord  Jesus  Christ,  the  Father  of  all  consolation,  deign  to  be- 
stow upon  us  the  communion  of  this  Spirit,  through  the  Son 
of  his  love.     Amen ! 


rUBLIO   DISPUTATIONS.  -173 

DISPUTATION  VI. 

ON  THE  HOLY  SPIRIT. 

Respondent^  James  Mahot. 

As  the  preceding   Disputation   treated  of  God  the  Father  and  God  the   Son 
order  requires  us  now  to  enter  on  the  subject  of  the  Holi/  Ghost. 

I.  TiiK  word  Spihit  signifies  primarily,  properly,  and  ade- 
(|uately,  a  thing  wliicli  in  its  first  act  and  essence  is  most 
subtle  and  simple,  but  wliicli  in  its  second  act  and  efficacy  is 
exceedingly  active,  that  is,  powerful  and  [actuosa7n,']  energetic. 
Hence  it  has  come  to  pass,  that  this  word  is  received,  by  way 
of  distinction  and  opposition,  sometimes  for  [hyjjostatica^  a 
personal  and  self-existing  \yis]  energy  and  power,  and  some- 
times for  an  energy  inhering  to  some  other  thing  according  to 
the  mode  of  quality  or  property  :  but  this  word  belongs  pri- 
marily and  properly  to  a  self-existing  power;  and  to  an  inhe- 
ring power  or  energy,  only  secondarily  and  by  a  metaphorical 
conuuunication.  (John  iii,  8  ;  Psalm  civ,  4  ;  Luke  i,  35  ;  2 
Kings  ii,  9.)  » 

II.  Put  it  is,  in  the  first  place,  and  with  the  greatest  truth, 
ascribed  to  God,  (John  iv,  24,)  both  because  He  according  to 
Essence  is  a  pure  and  most  simple  act ;  and  because  according 
to  Efticacy  lie  is  most  active,  and  most  prompt  and  powerful 
to  perform,  that  is,  because  He  is  the  first  and  Supreme  Being, 
as  well  as  the  first  and  Supreme  Agent.  But  it  is  with  singu- 
lar propriety  attributed  to  the  hypostatical  \yirtus]  energy 
which  exists  in  God,  and  which  is  frequently  mai'ked  with  an 
addition,  thus,  "Tlie  Spirit  of  Elohim,"  (Gen.  i,2,)  "The  Spirit 
of  Jehovah,"  (Isai,  xi,  2,)  and  "His  Holy  Spirit."  (Ixiii,  10.) 
By  these  expressions  is  signified,  that  He  is  the  person  by 
whom  God  the  Father  and  the  Son  perform  all  things  in  heaven 
and  earth,  (Matt,  xii,  28 ;  Luke  xi,  20,)  and  that  He  is  not 
only  Holy  in  himself,  but  likewise  the  Sanctifier  of  all  things 
which  arc  in  any  way  holy  and  so  called.     Our  present  dis- 


474  JAMES  AiiMEsmrs. 

course  is  concerning  the  Holy  Spirit  understood  according  to 
this  last  signification. 

III.  We  may  not  attempt  to  define  the  Holy  Spirit,  (for 
such  an  attemj^t  is  unlawful,)  but  we  may  be  allowed  in  some 
degree  to  describe  Him  according  to  the  Scriptures,  after  the 
following  manner :  He  is  the  person  subsisting  in  the  Sacred 
and  undivided  Trinity,  who  is  the  Third  in  order,  emanates 
from  the  Father  and  is  sent  by  the  Son  ;  and  therefore  He  is 
the  Spirit  proceeding  from  both,  and,  according  to  his  Person, 
distinct  from  both  ;  an  infinite,  eternal  \immensus\  illimitable 
Spirit,  and  of  the  same  Divinity  with  God  the  Father  and  the 
Son.  This  description  we  will  now  consider  in  order,  accord- 
ing to  its  several  parts.  (Matt,  xxviii,  19  ;  John  i,  26  ;  and 
Luke  iii,  16  ;  John  xiv,  16  ;  1  Cor.  ii,  10,  11 ;  Gen.  i,  2; 
Psahn  cxxxix,  T-12.) 

IV.  On  this  subject  four  things  come  under  our  considera- 
tion and  must  be  established  by  valid  arguments.  (1.)  That 
the  Holy  Spirit  u!|;(ja,a;v'jv,  is  subsistent  and  a  Person ;  not  some- 
thing after  the  manner  of  a  quality  and  property,  (suppose  that 
of  goodness,  mercy,  or  patience,)  which  exists  within  the 
Deity.  (2.)  That  He  is  a  Person  proceeding  from  the  Father 
and  the  Son,  and  therefore  is  in  order  the  Third  in  the  Trinity. 
(3.)  That  according  to  his  Person  He  is  distinct  from  the 
Father  and  the  Son.  (4.)  That  He  is  infinite,  eternal,  \im- 
mensiis]  immeasurable,  and  of  the  same  Divinity  with  the 
Father  and  the  Son,  that  is,  not  a  creature,  but  God. 

Y.  1.  The  first  is  proved  by  those  attributes  which  the 
whole  of  mankind  are  accustomed  to  ascribe  to  a  thing  \siibsis- 
tenti)  that  has  an  existence,  and  which  they  conceive  under 
the  notion  of  "  a  Person  :"  for  we  assert,  that  all  those  things 
belong  to  the  Holy  Spirit,  whether  they  agree  with  a  person 
in  the  first  Act  or  in  the  second.  (1.)  From  those  things 
which  agree  in  the  first  ^c^  with  a  thing  that  has  an  existence 
and  is  a  Person,  we  draw  the  following  conclusion  :  That  to 
which  belongs  Essence  or  Existence,  Life,  Understanding, 
Will  and  Power,  is  justly  called  "  a  Person,"  or  nothing  what- 
ever in  the  nature  of  things  can  receive  that  ap]:)ellation. 
But  to  the  Holy  Sj^irit  belong  :     (i.)    Essence  or  Existence : 


rUBLIO   DISrUTATIONS.  4rY5 

for  lie  is  in  God,  (1  Cor.  ii,  11,)  emanates  from  God  and  \:i 
sent  by  the  Son.  (John  xv,  20.)  (ii.)  Zife  :  for  He  "brood- 
ed over  the  waters,"  (Gen.  i,  2,)  as  a  hen  covera  her  chickens 
witli  her  wings  ;  and  He  is  the  Anthor  of  animal  and  of  spir- 
itual life  to  all  things  living.  (Job  xxxiii,  4: ;  John  iii,  5  ; 
Kom.viii,2, 11.)  (iii.)  Understanding:  "  The  Spirit  search- 
cth  all  things,  yea,  the  deej)  things  of  God."  (1  Cor.  ii,  10.) 
(iv.)  Will:  for  lie  "distributes  his  gifts  to  every  man  sever- 
ally as  lie  will."  (1  Cor.  xii,  11.)  (v.)  Lastly,  Power: 
with  which,  the  prophets,  and  other  holy  persons,  and  in  par- 
ticular the  Messiah  himself,  were  furnished  and  strengthened. 
(Micah  iii,  8  ;  Ephes.  iii,  IG  ;  Isai.  xi,  2.) 

VI.  The  same  thing  is  proved  (2.)  from  those  things  which 
arc  usually  attributed  to  a  Person  in  the  second  Act.  For  of 
this  description  are  the  actions  which  are  ascribed  to  the  IIol}'- 
Spirit,  and  which  \_solent'\  usually  belong  to  nothing  except  a 
subsistence  and  a  person.  Such  are  to  create,  (Job  xxxiii,  4; 
Psalm  civ,  30,)  to  preserve,  to  vivify  or  quicken,  to  instruct  or 
furnish  them  with  knowledge,  faith,  charity,  hope,  the  fear  of 
the  Lord,  fortitude,  patience,  and  other  virtues  ;  to  "  rush 
mightily  upon  Sampson  ;"  (Judges  xiv,  6  ;)  to  "  depart  from 
Saul ;"  (1  Sam.  xvi,  14  ;)  to  "  rest  upon  the  Messiah  ;"  (Isai. 
xi,  2  ;)  to  "  come  upon  and  overshadow  Mary  ;"  (Luke  i,  35 ;) 
the  send  the  prophets  ;  (Isai.  Ixi,  1 ;)  to  aj)point  bishops ;  (Acts 
XX,  28  ;)  to  descend  in  a  bodily  appearance  like  a  dove  upon 
Christ,  (Luke  iii,  22,)  and  similar  operations.  To  these  may 
also  be  added  those  meta[)horical  expressions  wliicli  attributes 
such  passions  to  Him  as  agree  with  no  other  thing  than  a  sub- 
sistence and  a  person,  and  as  are  signified  in  the  following 
passages  :  "  I  will  pour  out  my  Spirit  upon  all  flesh."  Joel 
ii,  28.)  "Jesus  breathed  on  them,  and  said,  receive  ye  the 
Holy  Ghost."  ( Jolm  xx,  22.)  "  They  vexed  his  Holy  Spirit. 
(Isai.  Ixiii,  10.)  "  Grieve  not  the  Holy  Spirit  of  God."  Ephes. 
iv,  30.)  To  blaspheme  and  speak  a  word  against  the  Holy 
Ghost.  (Matt,  xii,  31,  32.)  "  He  hath  done  despite  to  the 
Spirit  of  Grace."    (Heb.  x,  29.) 

YII.  A  similar  bearing  liave  those  passages  of  Scrij)ture 
wliich   [connumeraiif]  reckon  the  Holy  Spirit  in  the  same 


4:76  JAMES  AEMmrus. 

series  with  the  Father  and  the  Son.  Of  which  class  is  that 
commanding  men  "  to  be  baptized  in  the  name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost ;"  (Matt,  xxviii,  19  ;)  that 
which  says,  "  There  are  three  that  bear  record  in  Heaven,  the 
Father,  the  Word,  and  the  Holy  Ghost."  (1  John  v,  7 ;  that 
which  declares,  "The  same  Spirit,  the  same  Lord,  and  the 
same  God,  eifect  the  diversities  of  operations,  institute  the  dif- 
ferences of  administrations,  and  pour  out  the  diversities  of 
gifts ;  (1  Cor.  xii,  4-6 ;)  and  that  which  beseeches,  "  that  the 
grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost  may  be  with  all  believers."  (2 
Cor.  xiii,  13.)  For  it  would  be  absurd  to  number  an  inly- 
existent  quality,  or  property,  in  the  same  series  with  two  sub- 
sistences or  persons. 

YIII.  2.  The  second  topic  of  consideration  [§IV,]  contains 
three  members  :  (i.)  of  which  the  Jirst,  that  is,  the  procession 
of  the  Holy  Spirit  from  the  Father,  is  proved  by  those  passa- 
ges of  Scripture  in  which  he  receives  the  appellation  of  "  the 
Spirit  of  God  and  of  the  Father,"  and  of  "  the  Spirit  who  is 
of  God  ;"  and  by  those  in  which  the  Spirit  is  said  to  proceed 
and  go  forth  from,  to  be  given,  poured  out,  and  sent  forth  by 
the  Father,  and  by  whom  the  Father  acts  and  operates.  (John 
xiv,  16,  26  ;  xv,  26  ;  Joel  ii,  28 ;  Gal.  iv,  6.)  (ii.)  The  sec- 
ond member,  that  is,  the  procession  from  the  Son,  is  proved 
by  similar  passages,  which  style  Him  "  the  Spirit  of  the  Son," 
(Gal.  iv,  6,)  and  which  declare,  that  He  is  given  and  sent  by 
the  Son,  (John  xv,  26,)  and  that  He  therefore  receives  from 
the  Son  and  glorifies  Him.  (xvi,  14.)  To  which  must  like- 
wise be  added,  from  another  passage,  (xx,  22,)  a  mode  of  giv- 
ing, which  is  called  "  breathing,"  or  inspiration,  (iii.)  The 
third  me^nher,  that  is,  His  being  the  third  pereon  in  the  Holy 
Trinity  in  order,  but  not  in  time  and  degree,  appears  princi- 
pally from  the  fact,  that  the  Spirit  of  the  Father  and  the  Son 
is  said  to  be  sent  and  given  by  the  Father  and  the  Son,  and 
that  the  Father  and  the  Son  are  said  to  work  by  Him.  It  is 
also  manifest  from  the  order  which  was  observed  in  the  insti- 
tution of  Baptism,  "  Baptising  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."    (Matt,  xxviii,  19.) 


PUBLIC  DISrUTATIONS.  477 

IX.  3.  All  those  passages  of  Scripture  wliich  have  been 
produced  in  the  ])receding  Theses  for  another  purpose,  prove 
"that  the  Holy  Spirit  is  distinguished  from  the  Father  and 
the  Son,  not  only  according  to  name,  but  likeM'ise  according 
to  person,"  which  is  the  third  part  of  the  description  which 
we  have  given.  [§  IV.]  Among  other  passages,  the  follow- 
ing expressly  affirm  this  distinction  :  "I  will  pray  the  Father, 
and  lie  shall  give  you  another  Comforter,"  (John  xiv,  IG.) 
"That  Comforter,  the  Holy  Ghost,  whom  the  Father  will  send 
in  my  name."  (xiv,  26.)  "  AVhen  that  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father."  (xv,  26.) 
"  The  Spirit  of  the  Lord  Jehovah  is  upon  me  ;  because  Jeho- 
vah hath  annointed  me,"  &c.  (Isai.lxi,!.)  There  are  numer- 
ous other  passages  in  confirmation  of  this  distinction :  so  that 
the  blindness  of  Sabellius  was  most  wonderful,  who  could  pos- 
sibly be  in  darkness  amidst  such  a  splendor  of  daylight. 

X.  -4,  Lastly.  The  fourth  part  comes  now  to  be  consid- 
ered. (1.)  The  Inji7iity  of  the  Holy  Spirit  is  proved,  both 
by  his  Omniscience,  by  which  he  is  said  to  "  search  all  things, 
yea,  the  deep  things  of  God,"  and  to  know  all  the  things 
which  are  in  God;  (1  Cor.  ii,  10,  11 ;  John  xvi,  13  ;)  and  by 
his  Omnipotence,  by  which  lie  hath  created  and  still  preserves 
all  things,  (Job.  xxxiii,  4,)  and  according  to  both  of  which  He 
is  styled  '•  the  Spirit  of  wisdom  and  of  knowledge,"  and  "  the 
power  of  the  Highest."  (Luke  i,  35.)  (2.)  His  Eternity  is 
established,  (Isai.  xi,  2,)  both  by  the  creation  of  all  things ;  for 
whatsoever  is  before  all  things  which  have  been  made,  that  is 
eternal ;  and  by  the  titles  with  which  He  is  signalized,  for  he  is 
called  "  the  power  of  the  Highest,"  and  the  finger  of  God." 
(Luke  xi,  20.)  These  titles  cannot  apply  to  a  thing  that  has 
its  beginning  in  time.  (3.)  A  most  luminous  argument  for 
His  Iinmaiaity  lies  in  this.  It  is  said,  that  "no  one  can  flee 
from  the  Spirit  of  God;  (Psalracxxxix,7;)  and  that  the  Spirit 
of  the  Lord  dwells  in  all  his  saints,  as  in  a  temple.     (1  Cor.  vi,  19.) 

XI.  Fri>m  all  these  particulars  it  clearly  appears,  that  the 
Iloly  Ghost  is  of  the  same  Divinity  with  the  Father  and  the 
Son,  and  is  truly  distinguished  by  the  name  of  Gon.  For  He 
•who  is  not  a  creature,  and  yet  has  a  real  subsistence,  must  be 


4:78  JAMES    AHMTNTUS. 

God  ;  and  He  who  is  from  God,  and  who  proceeds  from  the 
Father,  not  bj  an  external  emanation,  nor  by  a  creation  per- 
formed through  the  intervention  of  any  other  Divine  \yirtute\ 
power,  but  by  an  internal  emanation,  He,  being  the  ^;ci^^r  of 
Ood^  by  what  right  shall  He  be  despoiled  of  the  name  of 
"God?"  For  when  He  is  said  to  be  given,  poured  out,  and 
sent ;  this  does  not  betoken  any  diminution  of  his  Divinity, 
but  is  an  intimation  of  his  origin  from  God,  of  his  procession 
from  the  Father  and  the  Son,  and  of  his  mission  to  his  office. 
A  clear  indication  of  his  Deity  is  also  apparent  from  its  being 
said,  that  He  also  with  plenary  power  distributes  Divine  gifts 
according  to  his  own  will,  (1  Cor.  xii,  11,)  and  he  bestows  his 
gifts  with  an  authority  equal  to  that  with  which  "  God"  the 
Father  is  said  to  "work  his  operations,"  (6.)  and  to  that  with 
which  the  Son,  who  is  called  "  the  Lord,"  is  said  to  "  institute 
administrations."     (5.) 

XII.  This  doctrine  of  the  sacred  and  undivided  Trinity 
contains  a  mj^stery  which  far  surpasses  every  human  and  an- 
gelical understanding,  if  it  be  considered  according  to  the 
internal  union  which  subsists  between  the  Father,  the  Son,  and 
the  Holy  Ghost,  and  according  to  the  relation  among  them  of 
origin  and  procession.  But  if  regard  be  had  to  that  economy 
and  dispensation  by  which  the  Father  and  the  Son,  and  both 
of  them  through  the  Holy  Spirit,  accomplish  om'  salvation ; 
the  contemplation  is  one  of  admirable  sweetness,  and  produces 
in  the  hearts  of  believers  the  most  exhuberant  fruits  of  faith, 
hope,  charity,  confidence,  fear,  and  obedience,  to  the  praise  of 
God  the  Creator,  the  Son  the  Redeemer,  and  of  the  Holy 
Ghost  the  Sanctifier.  May  "  the  Love  of  God  the  Father,  the 
Grace  of  the  Lord  Jesus  Christ,  and  the  Communion  of  the 
Holy  Ghost,  be  with  us,"  and  with  all  saints.  Amen !  (2  Cor. 
xiii,  14.) 


"If  the  Spmn  be  third  in  dignity  and  order,  what  necessity 
is  there  for  his  being  also  the  third  in  naturef  Indeed  the 
doctrine  of  p^'ety  has  jDerhaps  taught  that  He  is  third  in 
dignity.    But  to  employ  the  expression  '  the  third  in  nature^ 


ITBLIO   DISPUTATIONS.  479 

we  have  neither  learned  out  of  the  Holy  Scriptures,  nor  is  it 
possible  to  collect  it  as  a  consequence  from  what  precedes. 
For  as  the  Sou  is  in  truth  Second  in  order^  because  lie  is  from 
the  Father,  and  Second  in  dignity^  because  the  Father  exists 
that  lie  may  be  himself  [prinaqyiani]  the  principle  and  the 
cause,  and  because  through  the  Son  there  is  [2yrocessus]  a 
procession  and  an  access  to  God  the  Father ;  (but  He  is  no 
more  second  in  nature^  because  the  Deity  is  one  in  both  of 
them.)  So,  undoubtedly,  is  likewise  the  Holy  Spirit,  though 
He  follows  the  Son  both  in  order  and  digniUj^  as  we  com- 
pletely grant,  yet  He  is  not  at  all  resembling  one  who  exists 
in  the  nature  of  another.     Basilids  Eversor  3. 

"  In  brief,  in  things  to  be  distinguished,  the  Deity  is  inca- 
pable of  being  divided  ;  and  resembles  one  vast  attempered 
mass  of  effulgence  proceeding  from  three  suns  which  mutually, 
embrace  each  other.  Wherefore  when  we  have  had  regard  to 
the  Deity  itself,  or  to  the  first  cause,  or  to  the  monarchy,  we  have 
formed  in  our  minds  a  conception  of  some  one  thing.  Again, 
when  I  apply  my  mind  to  those  things  in  which  Deity  con- 
sists, and  which  exist  from  the  first  cause  itself,  flowing  from 
it  with  equal  glory  and  without  any  relation  to  time,  I  discover 
three  things  as  the  objects  of  my  adoration."  Gkegort 
Nazianzen,  Orat.  3  Dq  Theolog. 


DISPUTATION  YII. 

ON   THE   FIRST   SIN   OF  THE  FIRST   MAM. 

Respondent,,  ABRAiiAii  Aitart. 

THE   USE   OF   THE   DOCTRINE. 

1.  AVuEN  an  enquiry  is  instituted  concerning  this  first  evil, 
we  do  not  agitate  the  question  for  the  purpose  of  unworthily 
exposing  to  disgrace  the  nakedness  of  the  first  formed  pair, 


480  JAMES  AKMINTUS. 

■which  had  been  closely  covered  up,  as  impious  Ham  did  in 
reference  to  his  father.  (Gen,  ix,  22.)  But  we  enter  on  this 
subject,  that,  after  it  is  accurately  known,  as  when  the  cause 
of  a  mortal  disease  is  discovered,  we  may  with  the  greater 
earnestness  implore  the  hand  which  heals  and  cures.  (Gal.  ii, 
IG.)  In  this  discussion  four  things  seem  to  be  principally 
entitled  to  a  consideration.  (1.)  The  sin  itself.  (2.)  Its 
causes.     (3.)    Its  heinousness.     (4.)  Its  eilects. 

THE   SIN   nSELF. 

II.  This  sin  is  most  appropriately  called  by  the  Apostle, 
"  disobedience,"  and  "offence"  or  fall.  (Rom.  v,  18,  19.  (1.) 
Disobedience ;  for,  since  the  law  against  which  the  sin  was 
committed,  was  symbolical,  having  been  given  to  testify  that 
man  was  under  a  law  to  God,  and  to  prove  his  obedience,  and 
since  the  subsequent  performance  of  it  was  to  be  a  confess'on 
of  devoted  submission  and  due  obedience ;  the  transgression 
of  it  cannot,  in  fact,  be  denoted  by  a  more  commodious  name 
than  that  of  "  disobedience,"  which  contains  within  itself  the 
denial  of  subjection  and  the  renunciation  of  obedience.  (2.) 
Offence^  or  fall.  Because  as  man,  having  been  previously 
[constitutus]  placed  in  a  state  of  integrity,  walked  [inoffenso] 
with  unstumbling  feet  in  the  way  of  God's  commandments ; 
by  this  foul  deed  he  impinged  or  offended  against  the  law 
itself,  and  fell  from  his  state  of  innocence.     (Rom.  v,  15-18.) 

III.  This  sin,  therefore,  is  a  transgression  of  the  law  which 
was  delivered  by  God,  to  the  first  human  beings,  about  not 
eating  the  fruit  of  the  tree  of  the  knowledge  of  good  and  evil ; 
perpetrated  by  the  free  will  of  man,  from  a  desire  to  be  like 
God,  and  through  the  persuasion  of  Satan  that  assumed  the 
shape  of  a  serpent.  On  account  of  this  transgression,  man  fell 
under  the  displeasure  and  the  wrath  of  God,  rendered  himself 
subject  to  a  double  death,  and  deserving  to  be  deprived  of  the 
primeval  righteousness  and  holiness  in  which  a  great  part  of 
the  image  of  God  consisted.  (Gen.  ii,  17  ;  Rom.  v,  19 ;  Gen. 
iii,  3-6,  23,  24 ;  Rom.  v,  12,  16 ;  Luke  xix,  26.) 


I'CBLIO  DI81»UTATI0NS.  4£ri 


THE   OArSE  OF   THIS   31^. 


lY.  Tlie  effit'lent  cause  of  this  sin  is  two  fold.  The  one 
imracdiatc  and  near.  The  otlier  remote  and  in^yliate.  (1.) 
The  former  is  Man  himself^  who,  of  liis  own  free  "will  and 
without  any  necessity  either  internal  or  external,  (Gen.  iii,  6,) 
trans<^res?ed  the  law  which  had  been  proposed  to  him,  (Rom. 
V,  19,)  which  had  been  sanctioned  by  a  tlireatening  and  a 
promise,  (Gen.  ii,  16,  IT,)  and  which  it  Avas  possible  for  him 
to  have  observed  (ii,  9  :  iii,  23,  2-1.)  (2.)  The  remote  and 
mediate  ejjiclent  cau^(?  is  the  Devil,  who,  envying  the  Divine 
gloiy  and  tlie  salvation  of  mankind,  solicited  man  to  a  trans- 
jjression  of  that  law.  (John  viii,  44.")  The  instrumental  cause 
is  the  Serpent,  whose  tongne  Satan  abused,  for  proposing  to 
man  tiiose  ar<;jnment6  which  he  considered  suital)le  to  persuade 
him.  (Gen.  iii,  1 ;  2  Cor.  xi,  8.)  It  is  not  Jm}>robable,  that 
the  o-i-and  deceiver  made  a  conjecture  from  his  own  case  ;  as 
he  might  himself  have  been  enticed  to  the  commission  of  sin 
by  the  same  ai-guments.     (Gen.  iii,  4,  o.) 

V.  Those  arguments  which  nuiy  l)e  called  "  both  the  in- 
wardly moving'''  and  "  the  o\itwardly-workiug  causes,''  were 
two.  (1.)  The  one,  dii-ectly  persutidiiig,  was  deduced  from  a 
view  of  [ittili]  the  advantage  which  nuui  would  obtain  from 
it,  that  is,  a  likeness  to  God.  (Gen.  iii,  5,  6.)  (2.')  The  other 
was  a  removing  argument,  one  of  dissuasion,  taken  from  God^s 
threatening;  lest  the  fear  of  ])unisliment,  prevailing  over  the 
desire  of  a  similitnde  to  God,  should  hinder  man  from  eatiiie:. 
(iii,  4.)  Though  tli.e  first  of  these  two  ai-guments  occupies  the 
first  station,  with  regard  to  order,  in  the  pi-oposition  ;  3'et,  we 
think,  it  obtained  the  last  place  with  regard  to  efficiencv.  To 
those  arguments  may  T)e  added  two  (pialities  imparted  by  the 
Creator  to  the  IVuit  of  the  tree,  calculated  blandly  to  affect  and 
alhire  the  senses  of  a  human  being;  these  qu;ilities  are  inti- 
mated in  the  words,  "  that  the  tree  was  good  for  food,  and  that 
it  was  pleasant  t.i  the  eyes.''  (iii,  (>.)  J^ut  there  is  this  differ- 
ence between  the  two  principal  arguments  and  these  qualltieg. 
The  former  were  proposed  by  the  Devil  to  persuade  to  the 

31  TOL.  L 


482  JAMES  AKMnmjs. 

commission  of  sin,  as  such  ;  while  the  two  qualities  implanted 
by  God  were  proposed  only  for  the  purpose  of  persuading  [the 
woman]  to  eat,  if  that  could  have  been  done  without  sinning. 

YI.  The  inwardly-moving  causes,  but  which  became  such 
by  accident,  were  two.  (1.)  Such  an  affection,  or  desire,  for 
a  likeness  to  God,  as  had  been  implanted  in  man  by  God  him- 
self; but  it  was  to  be  exercised  in  a  certain  order  and  method. 
For  the  gracious  image  and  likeness  of  God,  according  ta 
which  man  was  created,  tended  towards  his  glorious  image 
and  likeness.  (2  Cor.  iii,  18.)  (2.)  A  natural  affection  for  the 
fruit  which  was  good  in  its  taste,  pleasant  in  its  aspect,  and 
well  adapted  for  preserving  and  recruiting  animal  life. 

YII.  But  as  it  was  the  duty  of  man  to  resist  the  efficacy  of 
all  and  each  of  these  several  causes,  so  was  it  likewise  in  his 
power ;  for  he  had  been  "  created  after  the  image  of  God,'^ 
and  therefore,  in  "the  knowledge  of  God,"  (Gen.  i,  27  ;  CoL 
iii,  10,)  and  endued  with  righteousness  and  true  holiness, 
(Ephes.  iv,  24.)  This  resistance  might  have  been  effected  by 
his  repelling  and  rejecting  tJi6  causes  which  operated  out- 
wardly, and  by  reducing  into  order  and  subjecting  to  the  Law 
and  to  the  Spirit  of  God  those  lohich  impelled  inwardly.  If 
he  had  acted  thus,  the  temptation,  out  of  which  he  would  have 
departed  victorious,  would  not  have  been  imputed  to  him  as 
an  offence  against  the  violated  law.     (Gen.  iii,  7-12.) 

YIII.  But  [cidpa']  the  guilt  of  this  sin  can  by  no  means  be 
transferred  to  God,  either  as  an  efficient  or  as  a  deficient  cause. 
(1.)  JVot  as  an  efficient  cause.  For  He  neither  perpetrated  this 
crime  through  man,  nor  employed  against  man  any  action, 
either  internal  or  external,  by  wliich  he  might  incite  him  to 
sin.  (Psalm  v,  5  ;  James  i,  13.)  (2.)  Jfot  as  a  deficient 
cause.  For  He  neither  denied  nor  withdrew  any  thing  that 
was  necessary  for  avoiding  this  sin  and  fulfilling  the  law  ;  but 
He  had  endowed  Him  sufiiciently  with  all  things  requisite  for 
that  purpose,  and  preserved  him  after  he  was  thus  endued, 

IX.  But  the  Divine  permission  intervened  ;  not  as  having 
permitted  that  act  to  man's  [/ws]  legitimate  right  and  \jpotes- 
tas']  power,  that  he  might  commit  it  without  sin,  for  such  a 
permission  as  this  is  contrary  to  legislation;  (Gen.  ii,  17 ;)  but 


PUBLIO    DISPUTATIONS.  483 

as  having  permitted  it  to  the  free  will  and  [2)otentiw']  capa- 
bility of  man.  This  Divine  permission  is  not  the  denial  or 
the  withdrawing  of  the  grace  necessary  and  sufficient  for  ful- 
filling the  law ;  (Isai.  v,  4  ;)  for  if  a  permission  of  this  kind 
were  joined  to  legislation,  it  would  ascribe  the  efficiency  of 
sin  to  God.  But  it  is  the  suspension  of  some  efficiency,  which 
is  possible  to  God  both  according  to  right  and  to  capability, 
and  which,  if  exerted,  would  prevent  sin  in  its  actual  com- 
mission. This  is  commonly  called  "an  efficacious  hindrance." 
But  God  was  not  bound  to  emjjloy  this  impediment,  when  He 
had  already  laid  do-vvn  those  hindrances  to  sin  which  might 
and  ought  to  have  withheld  and  deterred  man  from  sinning, 
and  which  consisted  in  the  communication  of  his  own  imaire, 
in  the  appointment  of  his  law,  in  the  tlireat  of  punishments, 
and  in  the  promise  of  rewards. 

X.  Though  the  cause  of  this  permission  may  be  reckoned 
in  the  number  of  those  things  which,  such  is  the  will  of  God, 
are  hidden  from  us,  (Deut.  xxix,  29,)  yet,  while  with  modesty 
and  reverence  we  inspect  the  acts  of  God,  it  appears  to  us  that 
a  two-fold  cause  may  be  maintained,  the  one  a  ;prion^  the 
other  a  posteHori.  (1.)  We  will  enunciate  the  former  in  the 
words  of  Tertullian.*  "  If  God  had  once  allowed  to  man  the 
free  exercise  of  his  own  will  and  had  [digne]  duly  granted 
this  permission.  He  undoubtedly  had  permitted  the  enjoyment 
of  these  things  through  the  vefy  authority  of  the  institution. 
But  they  were  to  be  enjoyed  as  in  Him,  and  according  to 
Him  ;  that  is,  according  to  God,  that  is,  for  good.  For  who 
will  permit  any  thing  against  himself?  But  as  in  man  [they 
were  to  be  enjoyed]  according  to  the  motions  of  his  liberty." 
(2.)  The  cause  a  posterion  shall  be  given  in  the  words  of  St. 
Augustine  if  "  A  good  being  would  not  suffer  evil  to  be 
done,  unless  He  was  likewise  Omnipotent,  and  capable  [facej'6 
hene]  of  bringing  good  out  of  that  evil." 

XI.  The  material  cause  of  this  sin  is  the  tasting  of  the  fruit 
of  the  tree  of  the  knowledge  of  good  and  evil,  which  is  an  act 
in  its  own  nature  indifferent,  and  easily  avoidable  hy  man  in 

•AdveriMaral,  2,  c  8.    t  Encblr.  o.  loa 


484  JAMES    AKMINIUS. 

the  midst  of  suck  abundaut  plenty  of  good  and  various  fruits. 
From  this  siiiiie  forth  the  admirable  benignity  and  kindness  of 
God ;  whose  will  it  was  to  have  experience  of  the  obedience 
of  his  creature,  in  an  act  which  that  creature  could  with  the 
utmost  facility  omit,  without  injury  to  his  nature,  and  even 
without  any  detriment  to  his  pleasure.  This  seems  to  have 
been  intimated  by  God  himself  when  he  propounded  the  pre- 
cept in  this  manner,  "  Of  every  tree  of  the  garden  thou  shalt 
freely  eat ;  but  of  the  tree  of  the  knowledge  of  good  and  evil, 
thou  shalt  not  eat."     (Gen.  ii,  16,  IT.) 

XII.  But  the  form  of  this  sin  is  avo/Aia,  "  the  transgression  of 
the  law,"  (1  John  iii,  4,)  which  belongs  to  this  act  in  reference 
to  its  having  been  forbidden  by  the  law.  And  because  this 
{;respectuil  relation  adhered  to  the  act  from  the  time  when 
God  circamscribed  it  by  a  law,  the  effect  of  it  was  that  the 
act  ought  to  1)6  omitted.  (Dan  iii,  18.)  For  the  moral  evil, 
which  a-dhered  to  it  through  the  prohibition  of  God,  was 
greater,  than  the  natural  good  which  was  in  the  act  by  nature. 
There  was  also  in  man  the  image  of  God,  according  to  which 
he  ought  to  have  been  more  abhorrent  of  that  act  because  sin 
adhered  to  it,  than  to  be  inclined  by  a  natural  ali'ection  to  the 
act  itself,  because  some  good  was  joined  with  it. 

Xni.  !No  end  can  be  assigned  to  this  sin.  For  e\'il,  of 
itself,  has  not  an  end,  since  an  end  has  always  reference  to  a 
good.  But  the  acts  of  the  end*  were,  that  man  might  obtain 
a  likeness  to  God  in  the  knowledge  of  good  and  evil,  and  that 
he  might  satisfy  his  senses  of  taste  and  seeing,  ((^len.  iii, 
5,  6.)  But  he  did  not  suppose,  that  he  would  gain  this  simili- 
tude by  sin  as  such,  but  by  an  act  as  it  was  a  natural  one.  It 
had  the  boundary  which  the  Divine  determination  placed 
round  about  it,  and  which  was  two-fold.  The  one,  agreeing 
with  the  nature  of  sin,  according  to  the  severity  of  God.  The 
other,  transcending  sin,  nay,  contravening  it,  according  to  the 
grace  and  mercy  of  God.     (Ttoni.  ix,  22,  23.) 

THE   HEINOTJSNESS   OF   THIS    SIN. 

XIY.  From  the  particulars  already  discussed,  some  judg- 
ment may  be  formed  of  the  heinousness  of  this  sin,  which 


PITBLTC  DISPUTATIONS.  485 

seems  pi-inclpally  to  consist  of  these  four  things.  (1.)  Th<at  it 
is  the  transgression  of  a  law  that  is  not  peculiar  [to  one  pei-son, 
or  only  to  a  few,]  but  of  a  law  which  universally  bears  witness 
to  the  c»bligatiou  of  man  towards  God,  and  which  \fxj)loratY\& 
a  test  of  his  obedience.  A  contempt  of  this  law  has  in  it  a 
renunciation  of  the  covenant  into  which  God  has  entered  with 
man,  and  of  the  obedience  which  from  that  covenant  is  due  to 
God.  (Gen.  xvil,  14.)  (2.)  That  man  perpetrated  this  crime, 
alter  he  had  been  placed  in  a  state  of  innocence  and  adorned 
by  God  with  such  excellent  endowments  as  those  of  "the 
knowledge  of  God,"  and  "righfcousness  and  true  holiness." 
(Gen.  i,  26,  27-,  Col.  iii,  10  ;  Ephes.  iv,  24.)  (3.)  That  when 
so  many  facilities  existed  for  not  sinning,  especially  in  the  act 
itself,  yet  man  did  not  abstain  from  this  sin.  (Gen.  ii,  16,  lY,) 
(4.)  That  he  committed  this  sin  in  a  place  that  was  sanctified 
as  a  type  of  the  celestial  Paradise,  (ii,  15,  16;  iii,  6,23; 
Rev.  ii,  7.)  There  are  some  other  things  which  may  aggra- 
vate this  sin  ;  but  since  it  has  them  in  common  with  most 
other  offences,  we  shall  not  at  present  enter  into  a  discussion 
of  them. 

THE   EFFECTS   OF  TKIS   STN". 

XV.  The  proper  and  immediate  effect  of  this  sin  was  the 
offending  of  the  Deity.  For  since  the  form  of  sin  is  "  the 
transgression  of  the  law,"  (1  John  iii,  4,)  it  primarily  and  im- 
mediately [^Imjnngit]  strikes  against  the  legislator  himself, 
(Gen.  iii,  11,)  and  this  with  the  oflfending  of  one  whose  express 
will  it  was  that  his  law  [non  imjnngi]  should  not  be  offended. 
From  this  violationof  his  law,  God  conceives  just  displeasure, 
•which  is  the  second  effect  of  sin.  (iii,  16-19,  23,  24.)  But 
to  anger  succeeds  infliction  of  punishment,  which  was  in  this 
instance  two-fold.  (1.)  iReahis]  A  liability  to  two  deaths, 
(ii,  17 ;  Rom.  vi,  23.)  (2.)  IPnvatio]  The  withdrawing  of 
that  primitive  righteousness  and  holiness,  which,  bpcause  they 
are  the  effects  of  the  Holy  Spirit  dwelling  in  man,  ought  not 
to  have  remained  in  him  after  he  had  fallen  from  the  favor  of 
God,  and  had  incurred  the  Divine  displeasm-e.    (Luke  xix, 


486  JAitES   AEMINITJS. 

26.)     For  this  Spirit  is  a  seal  of  God's  favor  and  good  will. 
(Eom.  viii,  14,  15;  1  Cor.  ii,  12.) 

XYI.  The  whole  of  this  sin,  however,  is  not  peculiar  to  our 
first  parents,  but  is  common  to  the  entire  race  and  to  all  their 
posterity,  who,  at  the  time  when  this  sin  was  committed,  were 
in  their  loins,  and  who  have  since  descended  from  them  by  the 
natm-al  mode  of  propagation,  according  to  the  primitive  bene- 
diction. For  in  Adan:  "all  have  sinned."  (Rom.  v,  12.) 
"Wherefore,  whatever  punishment  was  brought  down  upon  our 
first  parents,  has  likewise  pervaded  and  yet  pursues  all  their 
posterity.  So  that  all  men  "  are  by  nature  the  children  of 
wrath,"  (Ephes.  ii,  3,)  obnoxious  to  condemnation,  and  to  tem- 
poral as  well  as  to  eternal  death ;  they  are  also  devoid  of  that 
original  righteousness  and  holiness.  (Rom.  v,  12,  18,  19.) 
"With  these  evils  they  would  remain  oppressed  forever,  unless 
they  were  liberated  by  Christ  Jesus ;  to  whom  be  glory  forever. 


DISPUTATIOiq"  YIII. 

ON   ACTUAL    SINS. 

Respondents  Casper  Wiltens. 

I.  As  divines  and  philosophers  are  often  compelled,  on 
account  of  a  penury  of  words,  to  distinguish  those  which  are 
synonymous,  and  to  receive  others  in  a  stricter  or  more  ample 
signification  than  their  nature  and  etymology  will  allow  ;  so 
in  this  matter  of  actual  sin,  although  the  term  applies  also  to 
the  first  sin  of  Adam,  yet,  for  the  sake  of  a  more  accurate  dis- 
tinction, they  commonly  take  it  for  that  sin  which  man  com- 
mits, through  the  corru2;)tion  of  his  nature,  from  the  time  wlien 
he  knows  ho^"  tousereaoon  ;  and  they  define  it  thus  :  "Some- 
thing thought,  spoken  or  done  against  the  law  of  God  ;  or  the 
omission  of  something  which  has  been  commanded  by  that 
aw  to  be  thought,  spoken  or  done."     Or,  with  more  brevity? 


PUBLIO    DISrUTATIONS.  487 

"  Sin  18  tlio  transgression  of  the  law  ;  which  St,  John  has  ex- 
plained in  this  compound  word  avo/j.ia,  "anomy."  (1  John 
iii,  4.) 

II.  For  as  the  law  is  perceptive  of  good  and  prohibitory  of 
evil,  it  is  necessary  not  only  that  an  action,  but  that  the  neglect 
of  an  action,  be  accounted  a  sin.  Hence  arises  the  first  dis- 
tinction of  sin  into  that  of  commission^  when  a  prohibited  act 
is  2)erpetrate  ^,  as  theft,  murder,  adultery,  &c.  And  into  that 
of  omiss{o7i,  when  a  man  abstains  from  [the  performance  of] 
an  act  that  lias  been  commanded ;  as  if  any  one  does  not 
render  due  honor  to  a  magistrate,  or  bestows  on  the  poor  no- 
thing in  proportion  to  the  amplitude  of  his  means.  And  since 
the  Law  is  two-fold,  one  "  the  Law  of  works,"  properly  called 
*«  the  Law,"  the  other  "  the  Law  of  ftiith,"  (Rom.  iii,  27,) 
which  is  the  gospel  of  the  grace  of  God  ;  therefore  sin  is  either 
that  which  is  committed  against  the  Law,  or  against  the  gospel 
of  Christ.  (Ileb.  ii,  2,  3.)  That  which  is  committed  against 
the  Law,  provokes  the  wrath  of  God  agaiiist  sinners  ;  that 
against  the  gospel,  causes  the  wrath  of  God  to  abide  upon  us ; 
the  former,  by  deserving  punishment ;  the  latter,  by  prevent- 
ing the  remission  of  punishment. 

in.  One  is  a  sin pe?'  se,  "of  itself;"  another,  per  accidens, 
"accidentally."  (1.)  A  sin  j'jjer  «<?  is  every  external  or  internal 
action  which  is  prohibited  by  the  law,  or  every  neglect  of  an 
action  commanded  by  the  law.  (2.)  A  sin  is  ^j)cr  accidens 
either  in  things  necessary  and  restricted  by  law,  or  in  things 
indifferent.  Tn  things  necessary^  either  when  an  act  pre- 
scribed by  law  is  performed  without  its  due  circumstances, 
such  as  to  bestow  alms  that  you  obtain  praise  from  men  ; 
(Matt,  vi,  2 ;)  or  when  an  act  prohibited  by  law  is  omitted, 
not  from  a  due  cause  and  for  a  just  end ;  as  when  any  one  re- 
presses his  anger  at  the  moment,  that  he  may  afterwards  exact 
more  cruel  vengeance.  In  things  indiferoit,  when  any  one 
uses  them  to  the  offence  of  the  weak.     (Rom.  xiv,  15,  21.) 

IV.  Sin  is  likewise  divided  in  reference  to  the  personal 
object  against  whom  the  offence  is  committed ;  and  it  is  either 
against  God,  against  our  neighbor,  or  .against  ourselves,  ac- 
cording to  what  the  Apostle  says  :   "  The  grace  of  God  that 


JAMES   ARMINIUS. 

bringeth  salvation,  hath  appeared  to  ail  men,  teaching  us,  that 
denying  ungodliness  and  worldl v  lusts,  we  should  live  soberly, 
righteously  and  godly,  in  tliis  present  world."  (Tit.  ii,  11.) 
Where  soberness  is  appropriately  referred  to  the  man  himself; 
righteousness  to  our  neighbor ;  and  godliness  to  God  :  These, 
we  affirm,  are  likewise  contained  in  the  two  grand  precepts, 
"  Love  God  above  all  things,"  and  "  Love  thy  neighbor  as 
thyself."  For  howsoever  it  may  seem,  that  the  ten  command- 
ments prescribe  only  what  is  due  to  God  and  to  our  neighbor  / 
yet  this  very  roc[uirement  is  of  such  a  nature  that  it  cannot  be 
performed  by  a  man  without  fulfilling  at  the  same  time  his 
duty  to  Jdmself. 

V.  It  is  further  distinguished,  from  its  cause,  into  sins  of 
ignorance,  infirmity,  malignity  and  negligence.  (1.)  A  sin  of 
ignorance,  is,  when  a  man  does  any  thing  which  he  does  not 
know  to  be  a  sin ;  thus,  Paul  pei-secuted  Christ  in  his  Church. 
(1  Tim.  i,  13.)  (2.)  A  sin  of  infirmity  is,  when,  through  fear, 
which  may  befall  even  a  brave  man,  or  through  any  other  more 
vehement  passion  and  perturbation  of  mind,  he  commits  any 
offence  ;  thus,  Peter  denied  Christ,  (Matt,  xxvi,  TO,)  and  thus 
David,  being  oifended  by  !N^abal,  was  proceeding  to  destroy 
him  and  bis  domestics.  (1  Sam.  xxv,  13,  21.)  (3.)  A  sin  of 
raalignitij  or  malice,  vrhen  any  thing  is  committed  with  a  de- 
termined purpose  of  mind,  and  with  deliberate  counsel ;  thus 
Judas  denied  Christ,  (Matt,  xxvi,  14,  15,)  and  thus  David 
caused  Uriah  to  be  killed.  (2  Sam.  xi,  15.)  (4.)  A  sin  of 
negligence  is,  when  a  man  is  overtaken  bj  a  sin,  (Gal.  vi,  1,) 
which  encircles  and  besets  him  before  he  can  reflect  within 
himself  about  the  deed.  (Heb.  xii,  1.)  In  this  description 
will  be  classed  that  of  St.  Paul  against  Ananias  the  High 
Priest,  if  indeed  lie  may  be  said  to  have  sinned  in  that  mat- 
ter.    (Acts  xxiii,  3.) 

VI.  Kearly  allied  to  thia  is  the  distribution  of  sin  into  that 
wliich  is  contrary  to  conscience^  and  that  which  is  not  contrary 
to  conscience.  (1.)  A  sin  against  conscience  is  one  that  is 
perpetrated  through  malice  and  deliberate  purpose,  laying 
waste  the  conscience,  and  (if  committed  by  holy  persons) 
grieving  the  Holy  Spuit  so   much  as  to  cause  Him  to  desist 


PUBLIC   DISI'UTATIONS.  489 

from  his  \unn\  fnnctions  of  Icadiiii^  llietn  into  tho  right  way, 
aud  [exhilaraudi]  of  luakinp;  them  gUil  in  their  consciences 
by  his  inward  testiniony.  (Psalm  li.  10,  13.)  This  is  called, 
bv  way  of  oininence,  "a  sin  aj^ainst  conscience;"  though, 
M'iien  this  phrase  is  taken  in  a  wide  acceptation,  a  sin  which 
is  committed  throiii^h  infirmity,  but  which  has  a  previous  sure 
knowIcdi:;e  that  is  ai^plied  to  tlie  deed,  miglit  also  be  said  to 
be  against  conscfence.  (2.)  A  sin  n  ot  against  conscience  is  either 
that  which  is  by  no  means  such,  and  whicli  is  not  committed 
through  a  willful  and  wibhed-for  ignorance  of  the  law,  as  the  man 
who  neglects  to  know  wliat  he  is  capable  of  knowing :  or  it  is 
that  which  at  least  is  not  such  in  a  primary  degree,  but  is  precip* 
i^'ated  through  precipitimcy,  the  cause  of  which  is  a  vehement 
and  unforeseen  temptation.  Of  this  kind,  was  the  too  hasty 
judgment  of  David  against  Mephihosheth,  produced  by  the 
grievous  accusation  of  Ziba,  which  happened  at  the  very  time 
when  David  fled  .  This  bore  a  strong  resemblance  to  a  false- 
hood. (2  Sam.  xvi,  3,  4.)  Yet  that  wliich,  when  once  com- 
mitted, is  not  contrary  to  conscience,  becomes  contrary  to  it 
when  more  frequently  repeated,  and  when  the  man  neglects 
selfcoiTcction. 

YII.  To  this  may  be  added,  the  division  of  sin  from  its 
causes,  with  regard  to  the  real  object  about  which  the  sin  is 
perpetrated.  This  object  is  either  "the  lust  of  the  flesh,  the 
lust  of  the  eyes,  or  the  pride  of  life,"  that  is,  either  pleasure 
specially  so  called,  or  avarice,  or  arrogant  haughtiness  ;  all  of 
which,  proceeding  from  the  single  fou7itain  of  self-love  or  inor- 
dinate affection,  tend  distinctly  towards  the  good  things  of  the 
present  life,  haughtiness  towards  its  honors,  avarice  towards 
its  riches,  and  pleasure  towards  those  things  by  which  the  ex- 
ternal senses  may  experience  self-gratification.  From  these 
arise  those  works  of  the  flesh  which  are  enumerated  by  the 
apostle  in  Cxal.  v,  19-21,  perha[)S  with  the  exception  of  idola- 
try. Yet  it  may  be  made  a  legitimate  subject  of  discussion, 
whether  idolatry  may  not  be  referi'cd  to  one  of  these  three 
causes. 

VIII.  Sin  is  also  divided  into  ?vn/«(J  and  morlal:  but  this 
distribution  is  not  deduced  from  the  nature  of  sin  itself,  but 


490  JAMES   AKMINTUS. 

accidentally  from  the  gracious  estimation  of  God.  For  every 
sin  is  in  its  own  nature  mortal^  that  is,  it  is  that  which  merits 
death  ;  because  it  is  declared  universally  concerning  sin,  that 
"  its  wages  is  death,"  (Eom.  vi,  23,)  which  might  in  truth  be 
brought  instantly  down  upon  the  offenders,  were  God  wishful 
to  enter  into  judgment  with  his  servants.  But  that  which  de- 
nominates sin  venial,  or  capable  of  being  forgiven,  is  this 
circumstance,  God  is  not  willing  to  impute  sin  to  believers, 
or  [statuere]  to  place  sin  against  them,  but  is  desirous  to  par- 
don it ;  although  with  this  difference,  that  it  requires  express 
penitence  from  some,  while  concerning  others  it  is  content 
with  this  expression :  "  "Who  can  understand  his  errors  ? 
Cleanse  thou  me,  0  Lord,  from  secret  faults,"  (Psalm  xix, 
12.)  In  this  case,  the  ground  of  fear  is  not  so  much,  lest, 
from  the  aggravation  of  sin,  men  should  fall  into  despair,  as, 
lest,  from  its  extenuation,  they  should  relapse  into  negligence 
and  security  ;  not  only  because  man  has  a  greater  propensity 
to  the  latter  than  to  the  former,  but  likewise  because  that  dec- 
laration is  always  [prcesens]  at  hand  :  "  I  have  no  pleasure  in 
the  death  of  him  that  dieth,"  that  is,  of  the  sinner  who  has 
merited  death  by  his  transgressions,  "  but  that  he  be  convert- 
ed and  live."     (Ezek.  xviii,  32.) 

IX.  Because  we  say  that  "  the  wages  of  every  sin  is  death," 
we  do  not,  on  this  account,  with  the  Stoics,  make  them  all 
equal.  For,  beside  the  refutation  of  such  an  opinion  by  many 
passages  of  Scripture,  it  is  likewise  opposed  to  the  diversity 
of  objects  against  which  sin  is  perpetrated,  to  the  causes  from 
which  it  arises,  and  to  the  law  against  which  the  offence  is 
committed.  Besides,  the  disparity  of  punishments  in  the 
death  that  is  eternal,  proves  the  falsehood  of  this  sentiment : 
For  a  crime  ao-ainst  God  is  more  grievous  than  one  against 
man  ;  (1  Sam.  ii,  25  ;)  one  that  is  perpetrated  with  [elataj  a 
high  hand,  than  one  through  error  ;  one  against  a  prohibitory 
law,  than  one  against  a  mandatory  law.  And  far  more  se- 
vere will  be  the  punishment  inflicted  on  the  inhabitants  of 
Chorazin  and  Bethsaida,  than  on  those  of  Tyre  and  Sidon. 
(Matt,  xi,  28.)  By  means  of  this  dogma,  the  Stoics  have  en- 
deavored to  turn  men  aside  from  the  commission  of  crimes ; 


PUBLIC   DISPUTATIONS.  491 

but  tlicir  attempt  lias  not  only  been  fniitlcss,  but  also  injuri- 
ous, as  will  be  seen  when  we  institute  a  serious  deliberation 
about  bringing  man  back  from  sin  into  the  way  of  righteous- 
ness. 

X.  Mention  is  likewise  made,  in  the  Scrijjtures,  of  "  a  sin 
unto  death ;"  (1  John  v,  16 ;)  which  is  specially  so  called, 
because  it  in  fact,  brings  certain  death  on  all  by  whom  it  has 
been  committed.  Mention  is  made  in  the  same  passage  of  a 
sin  which  is  not  imto  death,"  and  which  is  opposed  to  the 
former.  In  a  parallel  column  with  these,  marches  the  divis- 
ion of  sin  into  j')a/vZo?iaJ?<3  and  unpardonable.  (1.)  A  sin 
which  is  "  not  unto  doflth"  and  j)ardo7iaUe,  is  so  called,  be- 
cause it  is  capable  of  having  subsequent  repentance,  and  thus 
of  being  pardoned,  and  because  to  many  persons  it  is  actual" 
ly  pardoned  through  succeeding  penitence — such  as  that  which 
is  said  to  be  committed  against  "  the  Son  of  Man."  (2.) 
The  "  sin  unto  death"  or  unpa7'donaUe^  is  that  which  never 
has  subsequent  rejicntance,  or  the  author  of  which  cannot  be 
recalled  to  penitence — such  as  that  which  is  called  "  the  sin" 
or  "  blasphemy  against  the  Holy  Ghost,"  (Matt,  xii,  32  ;  Luke 
xii,  10,)  of  which  it  is  said,  "it  shall  not  be  forgiven,  either 
in  this  world,  or  in  the  world  to  come."  For  this  reason,  St. 
John  says,  we  must  not  pray  for  that  sin. 

XI.  But,  though  the  proper  meaning  and  nature  of  the  sin 
against  the  Holy  Ghost  are  with  the  utmost  difficulty  to  be 
ascertained,  yet  we  prefer  to  follow  those  who  have  furnish- 
ed the  most  weighty  and  grievous  definition  of  it,  rather  than 
those  who,  in  maintaining  six  species  of  it,  have  been  com- 
pelled to  explain  "  unpardonable"  in  some  of  those  species, 
f<.>r  that  which  is  icith  difficidty  or  is  rarely  remitted^  or  which 
of  itself  deserves  not  to  be  pardoned.  With  the  former  class 
of  persons,  therefore,  we  say  that  the  sin  against  the  Holy 
Ghost  is  committed  when  any  man,  with  determined  malice, 
resists  divine,  and  in  fact,  evangelical  truth,  for  the  sake  of 
resistance,  though  he  is  so  overpowered  with  the  refulgence 
of  it,  as  to  be  rendered  incapable  of  pleading  ignorance  in 
excuse.  This  is  therefore  called  "the  sin  against  the  Holy 
Ghost,  not  because  it  is  not  perpetrated  against  the  Father 


492  JAMES   ARMCmiS. 

and  the  Son  ;  (for  liow  can  it  be  that  he  does  not  sin  against 
the  Father  and  the  Son,  who  sins  against  the  Spirit  of  both  ?) 
but  because  it  is  committed  against  the  operation  of  the 
Holy  Spirit,  that  is,  against  the  conviction  of  the  truth 
through  miracles,  and  against  the  illumination  of  the  mind. 

Xn,  But  the  cause  why  this  sin  is  called  "  irremissible," 
and  why  he  who  has  committed  it,  cannot  be  renewed  to  re- 
pentance, is  not  the  impotency  of  God,  as  though  by  his  most 
absolute  omnipotence,  he  cannot  grant  to  this  man  repent- 
ance unto  life,  and  thus  cannot  pardon  this  blasphemy  ;  but 
since  it  is  necessary,  that  the  mercy  of  God  should  stop  at 
some  point,  being  circumscribed  by  tke  limits  of  his  justice 
and  equity  according  to  the  prescri^^t  of  his  wisdom,  this  sin 
is  said  to  be  "  unpardonable,"  because  God  accounts  the  man 
who  has  perpetrated  so  horrid  a  crime,  and  has  done  despite 
to  the  Spirit  of  gi'ace,  to  be  altogether  unworthy  of  having 
the  divine  benignity  and  the  operation  of  the  Holy  Spirit 
occupied  in  his  conversion,  lest  He  should  himself  ajtpear  to 
esteem  this  sacred  operation  and  kindness  at  a  low  rate,  and 
to  stand  in  need  of  a  sinful  inan,  especially  of  one  who  is 
feuch  a  monstrous  sinner ! 

Xin.  The  efficient  cause  of  actual  sins  is,  man  through  his 
own  free  will.  The  inwardly  worldng  cause  is  the  original 
,  propensity  of  our  nature  towards  that  which  is  contrary  to  the 
divine  law,  which  propensity  we  have  contracted  from  our  first 
parents,  through  carnal  generation.  The  oiitwo/rdlij  working 
causes  are  the  objects  and  occasions  which  solicit  men  to  sin. 
The  substance  or  material  cause,  is  an  act  which,  according  -to 
its  nature,  has  reference  to  good.  The  form  or  formal  cause 
of  it  is  a  transgression  of  the  law,  or  an  anoony.  It  is  desti- 
tute 01  an  end  ;  because  sin  is  af^wpriR,  a  transgression  which 
wanders  from  its  aim.  The  object  of  it  is  [commutabile]  a  va?- 
riable  good  ;  to  which,  when  man  is  inclined,  alter  having  de- 
serted the  unchangeable  good,  he  commits  an  ofience. 

XIV.  The  eifect  of  actual  sins  are  all  the  calamities  and  mis- 
eries of  the  present  life,  then  death  temporal,  and  afterwards 
death  eternal.    But  in  those  who  are  hardened  and  blinded, 


rri.LIC  DISPUTATIONS.  '^^ 


even  tlie  eftect^  of  preceding-  eins  become  d 
tlieiriBelves. 


DISPUTATION  IX. 

ON  THE   RIGHTEOUSNESS   AND    EFFICACY   OF   THE   PllOVIDENCE   OF 
GOD   CONCERNING   EVIL. 

J?es2)OJidc7it,  Kalph  De  Zyi.;,. 

I.  Among  tlie  causes  and  pretences  by  wliich  liiinian  igno- 
rance has  been  induced,  and  which  human  pervei-seness  has 
abused,  to  deny  the  providence  of  God,  tlie  entrance  of  evil 
(tliat  is,  of  sill)  into  the  worhl,  and  its  most  wonderful  and  fer- 
tile exuberance,  do  not  by  any  means  occujiy  the  lowest  sta- 
tions. For  since,  witli  Scripture  as  our  guide  and  Nature  as 
our  witness,  we  must  maintain  that  God  is  good,  omnhcvmf, 
and  of  unbound'' d  jpoioer  ;  (Mark  x,  18;  Psalm  cxlvii,  5; 
Kev.  iv,  8  ;  Kom.  i,  20 ;)  and  since  this  is  a  truth  of  which 
every  one  is  fully  persuaded  who  has  formed  in  his  mind  any 
notion  of  the  Deity ;  men  have  concluded  from  this  that  evil 
could  not  have  occurred  under  tlie  three  preceding  conditions 
of  the  divine 2fa}e sty,  if  Go<l  managed  all  things  by  his  prov- 
idence, and  if  it  was  his  will  [ciirai-e^  to  make  i)ro vision  re- 
specting evil,  according  to  these  properties  of  his  o^\^l  nature. 
And  therefore,  since,  after  all,  evil  has  occurred,  they  have 
concluded  that  the  providence  of  Crod  must  be  entirely  denied. 
For  they  thought  it  better  to  eet  up  a  God  that  was  at  repose, 
and  negligent  of  mundane  affairs,  especially  of  those  in  which 
a  rational  creature's  freedom  of  will  intervened,  than  to  de- 
prive llim  of  the  honor  of  his  goodness,  wisdom  and  j^ower, 
jBut  it  is  not  necessary  to  adopt  either  of  these  methods  ;  and 
that  it  is  pofisilde  to  preserve  to  God,  without  disparagement, 
these  three  ornaments  of  Supreme  Majesty,  as  well  as  lu8 
providence,  will  be  eliewu  by  [commoda\  a  tempei-ate  explan- 
ation of  the  efficacy  of  God  concerning  evil. 

II.  A  few  things  must  be  premised  about  this  evil  itself,  as 


494  JAMES   AEMTNTUS. 

a  basis  for  our  explanation.  (1.)  What  is  properly  sin  ?  (2.) 
AVas  it  possible  for  it  to  be  perpetrated  by  a  rational  creature, 
and  liow?  (3.)  That  a  chief  evil  cannot  be  granted,  which 
may  contend  on  an  equality  with  the  chief  Good,  as  the  Man- 
ichees  asserted ;  otherwise,  of  all  the  evils  which  can  be  de- 
vised, sin,  of  which  we  are  now  treating,  is,  in  reality,  the 
chief;  and,  if  we  may  speak  with  strictness,  sin  is  the  only 
and  sole  evil ;  for  all  other  things  are  not  evils,  in  themselves, 
but  are  [mala  evils]  injurious  to  some  one. 

III.  1.  Sin  is  prope.ily  an  aberration  from  a  rule.  This 
rule  is  the  equity  which  is  2)reconceived  in  the  mind  of  God, 
which  is  expressed  to  the  mind  of  a  rational  creature  by  legis- 
lation, and,  according  to  which  \_fas  €st\  it  is  proper  for  such 
a  creature  to  regulate  his  life.  It  is  therefore  defined  by  St. 
John  in  one  compound  word,  avo^ia, '?  the  transgression  of  the 
law ;"  (1  John  iii,  4 ;)  whether  such  a  law  be  preceptive  of 
Good,  or  prohibitory  of  evil,  (Psalm  xxxiv,  14,)  hence  the 
evil  of  commission  is  perpetrated  against  the  prohibitory  part, 
and  that  of  omission  against  the  preceptive.  But  in  sin,  two 
things  come  under  consideration  :  (1.)  The  act  itself,  which 
has  reference  to  natural  good  ;  but  under  the  act,  we  compre- 
hend likewise  the  cessation  from  action.  (2.)  Anomy,  or  "the 
transgression  of  the  law,"  which  obtains  the  place  of  a  moral 
evil.  The  act  may  be  called  the  sulMance  or  material  cause 
of  sin ;  and  the  transgression  of  the  law,  its  form  or  formal 
cause. 

lY.  2.  But  it  was  possible  for  sin  to  be  perpetrated  by  a 
rational  creature  ;  for,  as  a  creature^  he  was  capable  of  decli- 
ning or  revolting  from  the  chief  Good,  and  \_aflici\  of  being 
inclined  towards  an  inferior  good,  and  towards  the  acts  by 
which  he  might  possess  this  minor  good.  As  rational^  he  was 
capable  of  understanding  that  he  was  required  to  live  in  a  godly 
manner,  and  what  that  equity  was  according  to  which  his  life 
and  actions  were  to  be  specially  regulated.  As  a  rational 
creature^  a  law  could  be  imposed  on  him  by  God,  nay,  accord- 
ing to  equity  and  justice,  it  ought  to  be  imposed,  by  which 
he  might  be  forbidden  to  forsake  the  chief  good,  and  to  com- 
mit that  act,  though  it  was  natm-ally  good.    The  mode  is  pla- 


rUBLIO   DISrUTATIONS.  495 

ced  in  the  freedom  of  tlic  will,  bestoM-cd  by  God  on  a  rational 
creature,  according  tu  ■wliicli  he  was  ca})able  of  perlurniingthe 
obedience  which  is  due  to  the  law,  or  could  by  his  own  strength 
exceed  or  transgress  its  limits. 

V.  3.  J3ut  since  a  chief  evil  cannot  be  allowed,  it  follows 
from  this,  that,  though  evil  be  contrary  to  good,  yet  it  cannot 
[excedere]  pass  beyond  the  universal  order  of  that  good  which 
is  chief,  but  can  be  reduced  to  order  by  this  chief  good,  and 
evil  can  thus  be  directed  to  good,  on  account  of  the  infinite 
wisdom  of  this  chief  good,  by  which  he  knows  what  is  pos- 
sible to  be  made  from  evil ;  and  on  account  of  this  power,  by 
which  he  can  make  from  this  evil  what  He  knows  may  be 
made  from  it.  Granting,  therefore,  that  sin  has  exceeded  the 
order  of  every  thing  created,  yet  it  is  circumscribed  within  the 
order  of  the  Creator  himself,  and  of  the  chief  good.  Since 
it  is  apparent  from  all  these  premises,  tliat  the  providence  of 
God  ought  not  [intercfdcre]  to  intervene,  or  come  between,  to 
prevent  the  perpetration  of  evil  by  a  free  creature  ;  it  also  fol- 
lows, from  the  entrance  of  evil  into  the  world,  and  [coiisque 
i?igresso]  it  has  entered  so  far  "  that  the  whole  world  lictli  in 
wickedness,"  (1  John  v,  19,) — that  the  Providence  of  God 
cannot  be  destroyed.  This  truth  we  will  demonstrate  at  great- 
er length,  when  we  treat  upon  the  efficacy  of  the  providence 
of  God  concerning:  evil. 

VI.  AYe  liave  already  said,  tliat,  in  sin,  the  act  or  the  ces- 
sation from  action,  and  "  the  transgression  of  the  law,"  come 
under  consideration  :  But  the  efficiency  of  God  about  evil, 
concerns  both  the  act  itself  and  its  viciousness,  and  it  does 
this,  whether  we  have  regard  to  the  beginning  of  sin,  to  its 
progress,  or  to  its  end  and  consummation.  The  considera- 
tion of  the  efficiency  which  is  concerned  about  the  begin- 
ning of  sin,  embraces  either  a  hindrance  or  a  permission  ;  to 
which  we  add,  the  administration  of  arguments  and  occasions 
inciting  to  sin  ;  that  which  regards  its  progress,  has  direction 
and  determination ;  and  that  concerning  tde  end  and  ter- 
mination, punishment  and  remission.  "We  will  refrain  from 
treating  upon  the  concurrence  of  God,  since  it  is  only  in 
reference  to  the  act,  considered,  also,  as  naturally  good. 


496  JAMES    ARMINTUS. 

Yll.  (1.)  The  FIRST  efficiency  of  God  coucerningevil,  is  «Am- 
drance  or  the  placing  of  an  impediment,  whether  such  liiu- 
drance  be  sufficient  or  efficacious.  (Jer.  xxxi,  32,  33.)  For 
[cdnvenit]  it  belongs  to  a  good,  to  hinder  an  evil  as  far  as  the 
good  knows  it  to  be  lawful  to  do  so.  But  a  hindrance  is  placed 
either  [jyotestati]  on  the  power,  [^2^0161-1  tice\  on  the  capability, 
or  on  the  will,  of  a  rational  creature.  These  three  things  must 
also  be  considered  in  that  whicli  hinders.  (1.)  On  theiwwer 
an  impediment  is  placed,  by  which  some  act  is  taken  away 
from  the  power  of  a  rational  creature,  to  the  perf  )rmance  of 
which,  it  has  \fiffectm/i]  an  inclination  and  sufficient  })Owers. 
By  being  thus  circumscribed,  it  comes  to  pass,  that  the  crea- 
ture cannot  perforin  that  act  without  sin,  and  this  circumscrip- 
tion is  made  by  legislation.  The  tasting  of  tlie  tree  of  the 
knowledge  of  good  and  evil  was  thus  circumscribed,  when  leave 
was  granted  to  eat  of  all  otliers  :  (Gen.  ii,  I'T  :)  and  this  is  the 
hindrance  ot  sin  as  such  ;  and  it  is  placed  by  God  before  a 
rational  creature  \fiua]  as  He  has  the  right  and  power  over  that 
creature. 

YIII.  (2.)  On  tliecajjoMlity  also  an  impediment  is  placed. 
The  effect  of  this  is,  that  the  rational  creature  cannot  peiform 
the  act,  for  the  performance  of  wliich  he  has  an  inclination, 
and  powers  that,  without  tliis  impediment,  would  be  sufficient. 
But  this  hindrance  is  placed  before  a  rational  creature  by  four 
methods  :  (i.)  By  depriving  the  creature  of  essence  and  life, 
whicli  are  the  foundation  of  caj)ability.  Thus  was  the  attack 
upon  Jerusalem  hiiidered,  (3  Kings  xix,)  as  was  also  the  for- 
cible abduction  of  Elijah  to  Ahaziah,  (2  Kings  i.)  when,  in 
tlie  former  instance,  "an  hundered  foiU'score  and  five  thousand 
men  were  slain  by  tlie  angel  of  the  Lord,"  and.  in  the  latter, 
two  different  com])anies,  each  containing  fifty  men,  were  con- 
sumed by  fire,  (ii.)  The  second  method  is  by  the  taking 
away  or  the  diminution  of  capal)i]ity.  Thus  Jeroboam  was 
prevented  from  apprehending  the  prophet  of  the  Lord,  by 
"  the  drying  up  of  his  own  hand."  (1  Kings  xiii,  4.)  Thus, 
sin  is  hindered,  so  as  not  to  exercise  dominion  over  a  man, 
when  the  body  of  sin  \eHervatuy'\  is  weakened  and  destroyed. 
(Eom.  vi,  6.)    (iii.)    The  third  is  by  the  opposition  of  a  gi*eater 


PUBLIC   DISPUTATIONS.  497 

capability,  or  at  least  of  one  that  is  equal.  Thus  was  Uzziali 
prevented  fz-oni  burning  incense  unto  Jehovah,  when  the 
priests  resisted  his  attempt.  (2  Chron.  xxvi,  18,  21.)  Thus 
also  is  "  the  flesh-'  hindered  from  "doing  what  it  would,"  "bo- 
cause  the  Spirit  lustcth  against  the  flesh,"  (Gal.  v,  17,)  and 
because  "  greater  is  lie  that  is  in  us,  than  he  that  is  in  the 
world."  (1  John  iv,  4.)  (iv.)  The  fourth  method  is  by  the 
withdrawing  of  the  object.  Thus  the  Jews  were  frequently 
hindered  from  hurting  Christ,  because  He  withdrew  himself 
from  the  midst  of  them.  (John  viii,  59.)  Thus  was  Paul 
taken  away,  by  the  Chief  Captain,  from  the  Jews,  who  had 
conspired  together  for  his  destruction.     (Acts  xxiii,  10.) 

IX.  (3.)  An  impediment  is  placed  on  the  loill,,  when  by 
Bome  argument  it  is  persuaded  not  to  will  to  commit  a  sin. 
But  we  refer  the  arguments  by  which  the  will  is  moved,  to 
the  following  three  classes.  For  they  are  taken,  (i.)  either 
from  the  impossibility  or  the  difficulty  of  the  thing,  (ii.)  from 
its  unpleasantness  or  inconvenience,  its  usefulness  or  injuri- 
ousness,  (iii.)  or  from  its  being  dishonorable,  unjust  and  indec- 
orous, (i.)  By  the  first  of  these,  the  Pharisees  and  Scribes 
were  frequently  prevented  from  laying  violent  hands  on  Christ : 
(Matt.  X  i,  46  :)  for  they  were  of  opinion,  that  he  would  be 
defended  by  the  people,  "  who  took  him  for  a  prophet."  In 
the  same  manner  were  the  Israelites  hindered  from  departing 
to  their  lovers,  to  false  gods  ;  for  God  "  hedged  up  their  way 
with  thorns,  and  made  a  wall,  so  that  they  could  not  find  their 
customary  paths."  (Ilosea  ii,  G,  7.)  Thus  the  saints  are  de- 
terred from  sinning,  ^hen  they  see  wicked  men  "  wearied  in 
the  ways  of  iniquity  and  perdition."  (Wisdom  v,  7.)  (ii.) 
By  the  second  argument^  the  brethren  of  Joseph  were  hindered 
from  Idllimj  him,  since  they  could  obtain  their  end  by  selling 
him.  (Gen.  xxxvii,  26,  27.)  Thus  Job  was  prevented  from 
sinning  "  with  his  eyes,"  because  he  knew  what  was  "the  por- 
tion of  God  from  above,  and  what  the  inheritance  of  the  Al- 
mighty from  on  high,"  for  those  who  have  their  eyes  full  of 
adultery.  (Job  XTxi,  1,  2.)  (iii.)  By  the  thirds  Joseph  was 
hindered  from  defiling  himself  by  shameful  adultery,  (Gen. 

32  VOL.  L 


498  JAMES    AEMINrUS. 

xxxix,  S,  9,)  and  David  was  prevented  from  "  stretcMng  forth 
his  hand  against  the  Lord's  anointed."     (1  Sam.  xxiv,  7.) 

X.  2.  The  permission  of  sin  succeeds,  which  is  opposed  to 
hindering.  Yet  it  is  not  opposed  to  hindering.,  as  the  latter 
is  an  act  which  is  taken  away  from  the  power  of  a  rational 
creature  by  legislation  ;  for,  in  that  case,  the  same  act  wonld 
be  a  sin,  and  not  a  sin.  It  would  be  a  sin  in  reference  to  its 
being  a  forbidden  act ;  and  it  would  be  no  sin  in  reference  to 
its  being  permitted  in  this  manner,  that  is,  not  forbidden. 
But  permission  is  opposed  to  hindrance,  in  reference  to  the 
latter  being  an  impediment  placed  on  the  capability  and  will 
of  an  intelligent  creature.  But  permission  is  the  suspension, 
not  of  one  impediment  or  two,  which  may  be  presented  to  the 
caj)ability  or  the  will,  but  of  all  impediments  at  once,  which, 
God  knows,  if  they  were  all  employed,  would  [reipsd]  effect- 
ually hinder  sin.  Such  [necesse  est]  necessarily  would  be  the 
result,  because  sin  might  be  hindered  by  a  single  impediment 
of  that  kind.  (1.)  Sin  therefore  is  peraiitted  to  the  capability 
of  the  creature,  when  God  employ's  none  of  those  hindrances 
of  which  we  have  already  made  mention  in  the  8th  Thesis  : 
for  this  reason,  this  permission  consists  of  the  following  acts  of 
God  who  permits,  the  continuation  of  life  and  essence  to  the 
creature,  the  conservation  of  his  capability,  a  cautiousness 
against  its  being  opposed  by  a  greater  capability,  or  at  least 
by  one  that  is  equal,  and  [ohlatione']  the  exhibition  of  an  ob- 
ject on  v;hich  sin  is  committed.  (2.)  Sin  is  also  permitted 
to  the  will ;  not  because  no  such  impediments  are  presented 
by  God  to  the  will,  as  are  calculated  to  deter  the  will  from 
sinning;  but  because  God,  seeing  that  these  hindrances  which 
are  propounded  will  produce  no  effect,  does  not  employ  others 
which  He  possesses  in  the  treasures  of  his  wisdom  and  power. 
(John  xviii,  6  ;  Mark  xiv,  56.)  This  appears  most  evidently 
in  the  jxassion  of  Christ,  with  regard  not  only  to  the  power 
but  also  to  the  will  of  those  wlio  demanded  his  death.  (John 
xix,  G.)  Kor  does  it  follow  from  these  premises,  that  those 
impediments  are  employed  in  vain :  for  though  such  results 
do  not  follow  as  are  in  accordance  with  these  hindrances,  yet 


PUBLIC   DISPUTATIONS.  409 

God  iu  a  manner  the  most  powerful  gains  Lis  own  purposes, 
because  the  results  are  not  such  as  ought  to  have  followed. 
(Rom.  X,  20,  21.) 

XI.  The  foundation  of  this  permission  is  (1.)  The  liberty 
{arh'Uiii\  of  choosing,  with  which  God  formed  his  rational 
creature,  and  which  his  constancy  does  not  sufier  to  be  abol- 
ished, lest  He  should  be  accused  of  mutability.  (2.)  The 
intinite  wisdom  and  power  of  God,  by  which  lie  knows  and 
is  able  out  of  darkness  to  bring  light,  and  to  produce  good  out 
of  evil.  (Gen.  i,  2,  3  ;  2  Cor.  iv,  G.)  God  therefore  permits 
that  which  lie  does  permit,  not  in  ignorance  of  the  powers 
and  [cvfectits]  the  inclination  of  rational  creatures,  for  lie 
knows  them  all,  not  with  reluctance,  for  He  could  have  re- 
frained from  producing  a  creature  that  might  possess  freedom 
of  choice,  not  as  being  incapable  of  hindering,  for  we  have 
already  seen  by  how  many  methods  He  is  able  to  hinder  both 
the  capability  and  the  will  of  a  rational  creature;  not  as  if  at 
ease,  indiiferent,  or  negligent  of  that  which  is  transacted,  be- 
cause before  anything  is  done  He  already  \obwit  "  has  gone 
through"]  has  looked  over  the  various  actions  which  concern 
it,  and,  as  we  shall  subsequently  see,  [§XV-XXH,]  He  pre- 
sents arguments  and  occasions,  determines,  directs,  punishes 
and  pardons  sin.  Cut  whatever  God  permits.  He  permits  it 
designedly  and  willingly,  His  will  being  immediately  occupied 
about  its  permission,  but  His  permission  itself  is  occupied  about 
sin  ;  and  this  order  cannot  be  inverted  without  great  peril. 

XII.  Let  us  now  explain  a  little  more  distinctly,  by  soriie  of 
the  diil'orenees  of  sin,  those  things  which  we  have  iu  tliis  place 
spoken  in  a  general  manner  concerning  hindering  and  permis- 
sion. (1.)  From  its  causes,  sin  is  distinguished  into  that  of 
ignorance,  inlirmity,  malignity  and  negligence,  (i.)  An  im- 
pediment is  placed  on  a  sin  of  ignorance,  by  the  revelation  of 
the  divine  will.  (Psalm  cxix,  105.)  (ii.)  On  a  sin  of  infirm- 
ity, by  the  strengthening  influence  of  the  Holy  Spirit  against 
the  machinations  or  the  world  and  Satan,  and  also  against  the 
weakness  of  our  flesh.  (Ephes.  ill,  IG  ;  vi,  11-13.)  (ill.;  Gn 
a  sin  of  malignity,  by  "  talking  away  the  stony  heart,  and  ly 
bestowing  a  heart  of  flesh,"  (Ezek.  xl,  10,)  and  insciibiug  upon 


500  JAMES    AEMINIUS. 

it  the  law  of  God:  (Jer.  xxxi,  83.)  (iv.)  And  on  a  sin  of 
negligence,  bj  exciting  in  the  hearts  of  believers  a  hoi j  solici- 
tude and  a  godly  fear.  (Markxiv,  88  ;  Jer.  xxxii,40.)  From 
these  remarks  those  acts  will  easily  be  manifest,  in  the  suspen- 
sion of  which  consists  the  permission  of  sins  of  erery  kind, 
God  permitted  Sanl  of  Tarsus,  a  preposterous  zealot  for  the 
law,  to  persecute  Christ  through  ignorance,  until  "lie  revealed 
his  Son  in  him,"  by  which  act  out  of  a  persecutor  was  formed 
a  pastor,  (Gal.  i,  18-15.)  Thus,  he  permitted  Peter,  who 
loved  Christ,  though  he  was  somewhat  too  self-confident,  to 
deny  Him  through  infirmity ^  but,  when  afterwards  endued 
with  a  greater  \vis\  energy  of  the  Holy  Spirit,  he  confessed 
him  with  intrepidity  even  unto  death.  (Matt,  xxvi,  YO  ;  Acts 
V,  41 ;  John  xxi,  19.)  God  permitted  Saul,  Avhora  "in  his 
anger  he  had  given  to  the  Israelites  as  their  king,"  (Hosea  xiii, 
11;  1  Sam.  ix,  1,)  through  malignity  to  persecute  David,  of 
whose  integrity  he  had  been  convinced,  (1  Sam.  xxiv,  17-19,) 
while  his  own  son  Jonathan  resisted  [his  father's  attempts 
against  David]  in  vain.  And  God  permitted  David,  after 
having  enjoyed  many  victories  and  obtained  leisure  and  re- 
tirement, to  defile  himself  with  the  foul  crime  of  adultery  at 
a  moment  when  he  was  acting  with  negligence.  (2  Sam.  xi.) 
XIII.  (2.)  Sin,  in  the  next  place,  is  distinguished  with 
respect  to  the  two  parts  of  the  law — that  which  is  perceptive 
of  good,  and  that  which  is  prohibitory  of  evil.  [§  III.] 
Against  the  latter  of  these  an  oifence  may  be  committed,  either 
by  i")erforming  an  act,  or  by  omitting  its  performance  from  an 
undue  cause  and  end.  Against  the  former,  either  by  omitting 
an  act,  or  by  performing  it  in  an  undue  manner,  and  from  an 
undue  cause  and  end.  To  these  distinctions  the  hindering 
and  the  permission  of  God  may  likewise  be  adapted.  God 
hindered  Joseph's  brethren  from  killing  him ;  while  he  per- 
mitted them  to  spare  his  life,  from  an  undue  cause  and  end  ; 
for  since  it  was  in  their  power  to  sell  him,  the  opportunity  for 
which  was  divinely  ofifered  to  them,  they  considered  it  unprof- 
itable or  useless  to  kill  him.  (Gen.  xxxvii,  26,  27.)  Thus 
Absalom  was  hindered  from  following  the  counsel  of  Ahitho- 
phel,  though  it  was  useful  to  himself  and  injurious  to  David  ; 


PUBLIC    DISrUTATIONS.  501 

not  because  he  considered  it  to  be  unjust,  but  because  of  its 
supposed  injury  to  David;  lor  lie  persisted  in  tlie  [)Ui"puse  of 
persecuting  bis  fatlier,  which  lie  also  completed  in  lact.  (2 
Sam.  xv'n.)  God  hindered  Balaam  from  cursing  the  children 
of  Israel,  and  caused  him  to  bless  them ;  but  so  that  he  ab- 
stained i'roni  the  former  act,  and  performed  the  latter,  with  a 
perver.se  mind.  (Num.  xxiii.)  We  shall  in  some  degree  un- 
derstand the  reasons  of  this  hindering  and  permission,  if,  while 
distinctly  considering  in  sin  the  act  and  the  aiwmy  or  "trans- 
gression of  the  law,"  we  apply  to  each  of  them  divine  hin- 
drance and  permission. 

XIV.  But  though  tlie  act^  and  "  the  transgression  of  the 
law,"  are  inseparably^  united  in  one  sin,  and  therefore  neither 
of  them  can  be  hindered  or  permitted  without  the  other  ;  yet 
they  may  be  distinguished  in  the  mind  ;  and  hindrance  as  well 
as  permission  may  be  effected  by  God,  sometimes  chiefly  with 
regard  to  the  ad.,  and  at  other  times  chiefly  with  regard  to 
"  the  transgression  of  the  law,"  and,  when  so  done,  they  may 
be  considered  by  us  in  these  relations  not  without  high  com- 
mendation of  the  wisdom  of  God  and  to  our  own  profit.  God 
hindered  Joseph's  brethren  from  killing  him,  not  as  it  Avas  a 
sin.,  (because  lie  permitted  them,  while  remaining  in  the  same 
mind  to  sell  him,)  but  as  it  was  an  act.  For  they  would  have 
deprived  Joseph  of  life,  when  it  was  the  will  of  God  tliat  he 
should  be  spared.  God  permitted  his  vendition,  not  chiefly 
as  it  was  a  sin.,  but  as  an  actj  because  by  the  sale  of  Joseph 
as  it  was  an  act^  God  obtained  his  own  end.  (Gen.  xxxvii, 
27.)  God  hindered  Elijah  from  being  forcibly  brought  to 
Ahaziah  to  be  slain,  not  as  that  was  a  sin.,  but  as  it  was  an 
act.  This  is  apparent  from  the  end,  and  from  the  mode  of 
hindering-  From  the  end ;  because  it  was  His  will  that  the 
life  of  his  prophet  should  be  spared,  not  lest  Ahaziah  should 
sin  against  God.  From  the  mode  of  hindering ;  because  he 
destroyed  two  companies,  of  fifty  men  each,  who  had  been 
sent  to  seize  him  ;  which  was  a  token  of  divine  anger  against 
Ahaziah  and  the  men,  by  which  sin  as  such  is  not  usually  hin- 
dered, but  as  it  is  an  act  which  will  2)rove  injurious  to  an- 
other; yet,  through  grace,  sin  is  hindered  as  such.     (2  Kings  i.) 


502  JAMES   AEMINIUS. 

God  permitted  Satan  and  the  Chaldeans  to  Lrhig  manj  evils 
on  Job,  not  as  that  was  a  sin^  bnt  as  it  was  cm  act :  for  it  was 
tlie  will  of  God  to  try  the  patience  of  his  servant,  and  to  make 
that  virtne  conspicuons  to  the  confusion  of  Satan.  Bnt  thia 
was  done  by  an  act,  by  which,  as  such,  injuries  were  inflicted 
on  Job.  (Job  i.  ii.)  David  was  hindered  from  layin^i;  violent 
hands  on  Sanl,  not  as  it  was  an  act,  bnt  as  it  was  a  sin :  this 
is  manifest  from  the  AEomiENT  by  which  being  hindered  he 
abstained  [from  completing  the  deed.]  "  The  Lord  forbid," 
said  he,  "  that  I  should  stretch  forth  mine  hand  against  the 
Lord's  anointed."  This  argument  deterred  him  from  the  sin 
assnch.  The  same  is  also  evident  from  the  end  of  the  hin- 
drance :  tor  it  was  the  will  of  God  for  David  to  come  to  [the  pos- 
session of]  the  kingdom  through  the  endurance  of  aiflictions, 
as  a  type  of  Christ  the  true  David.  (1  Sam.  xxiv,  7.)  God 
permitted  Ahab  to  kill  Naboth,  not  as  that  foul  deed  was  an 
act,  but  as  it  was  a  sin :  for  God  could  have  translated  ISTa- 
both,  or  taken  him  to  himself,  by  some  other  method ;  but  it 
was  the  divine  will,  that  Ahab  should  fill  up  the  measure  of 
his  iniquities,  and  should  accelerate  his  own  destruction  and 
that  of  his  family.  (1  Kings  xxi.)  Abimelech  was  hindered 
from  violating  the  chastity  of  Sarah,  the  wife  of  Abraham, 
both  as  it  was  an  act,  and  as  it  was  a  sin.  For  it  was  not  the 
will  of  God,  that  Abimelech  should  defile  himself  M'ith  this 
crime,  because  "  in  the  integrity  of  his  heart"  he  would  tlien 
have  done  it.  It  was  also  His  will  to  spare  his  servant  Abra- 
ham, in  whom  indelible  sorrow  would  have  been  produced  by 
the  deflowering  of  his  wife,  as  by  an  act.  (Gen.  xx,  6.)  God 
permitted  Judah  to  know  Tamar  his  daughter-in-law,  both  as 
it  was  an  act,  and  as  it  was  a  sin  :  because  it  was  the  v.'ili  of 
God,  to  have  his  own  Son  as  a  direct  descendant  from  Judah  ; 
and  at  the  same  time  to  declare,  that  nothing  is  so  polluted  as 
to  be  incapable  of  being  sanctified  in  Christ  Jesus.  (Gen. 
xxxviii,  18.)  For  it  is  not  without  reason  that  St.  Matthew 
says,  "  Judas  begat  Phares  and  Zara  of  Thamar ;"  and  "  Da- 
vid the  king  begat  Solomon  of  her  who  had  been  the  wife  of 
TJrias  ;"  (i,  3,  6  ;)  and  from  whom  in  an  uninterrupted  line 
Christ  was  born. 


PUBLIC  DISPUTATIONS,  503 

XV.  But  since  an  act,  though  permitted  to  the  capability 
and  the  will  of  the  creature,  may  have  been  taken  awa}'  from 
its  power  by  legislation  ;  [§  VII ;]  and  since,  therefore,  it  M'ill 
very  often  happen,  that  a  rational  creature  not  alto<^ether 
hardened  in  evil  is  unwilling  to  perform  an  act  which  is  con- 
nected with  sin,  unless  when  some  arguments  and  opportuni- 
ties are  presented  to  hira,  which  are  like  incentives  to  commit 
that  act ;  [adminisiratio]  the  management  of  this  presenting 
of  arguments  and  opportunities,  is  also  in  the  hands  of  the 
Providence  of  God,  who  presents  these  excitements.  (1 .)  Botli 
to  try  whether  it  be  the  will  of  the  creature  to  abstain  from 
sinning,  even  when  it  is  excited  by  these  incentives ;  since 
small  praise  is  due  to  abstaining  in  cases  in  which  sucli  ex- 
citements are  absent.  (S.  of  Syrach  xx,  21-23  ;  xxxi,  8-10.) 
(2.)  And  then,  if  it  be  the  will  of  the  creature  to  yield  to  these 
incentives,  to  ejffect  His  own  work  by  the  act  of  the  creature ; 
not  impelled  by  necessity,  as  if  God  was  unable  to  produce 
his  own  work  without  the  intervention  of  the  act  of  his  crea- 
ture ;  but  moved  to  this  by  the  will  to  illustrate  his  own  mani- 
fold wisdom.  Thus  the  arguments  by  which  Joseph's  brethren 
were  incited  through  their  own  malice  to  wish  to  kill  him,  and 
the  opportunities  by  which  it  was  in  their  power  to  send  him 
out  of  their  w^ay,  Avere  offered  by  Divine  dispensation,  partly 
in  an  intervening  manner  by  the  mediate  act  of  men,  and 
partly  by  the  immediate  act  of  God  himself.  The  arguments 
for  this  malignity  were,  Joseph's  accusation,  by  which  he 
revealed  to  his  ftither  the  wicked  actions  of  his  brethren,  the 
peculiar  regard  which  Jacob  entertained  for  Joseph,  the  send- 
in":  of  a  dream,  and  the  relation  of  the  dream  after  it  had  oc- 
curred.  By  these,  the  minds  of  his  brethren  were  inflame! 
with  envy  and  hatred  against  him.  The  opjwrtun'it'tes  were, 
the  sending  of  Joseph  to  his  brethren  by  his  father,  and  the 
presenting  of  the  Ishmaelites  journeying  into  Egypt,  at  the 
very  moment  of  time  in  which  they  Avere  in  deliberation  about 
murdering  their  brother.  (Gen.  xxxvii.)  The  preceding  con- 
siderations have  related  only  to  the  beginning  of  sin ;  to  its 
pitoGRKss  belong  direction  and  determination.     [  §  VL] 

XVI.  1.  The  DIRECTION  of  sin  is  an  act  of  Divine  Provi- 


50i  JAMES   AKMESnUS. 

dence,  bj  which  God  in  a  manner  the  wisest  and  most  potent 
directs  sin  wherever  He  wills,  "  reaching  from  one  end  to  an- 
other mightily,  and  sweetly  ordering  all  things."  (Wisd.  viii, 
1.)  "We  must  consider  in  this  direction  [terminus  a  quo  ad 
quern]  the  j)oint  at  which  it  has  its  origin  and  that  at  which  it 
terminates.  For  when  God  directs  sin  wherever  He  wills,  it 
is  miderstood  that  He  leads  it  away  from  the  point  to  which  it 
is  not  His  will  that  it  should  [tejidere]  proceed.  But  this  di- 
rection is  two-fold,  unto  an  object,  and  unto  an  end.  Direc- 
tion unto  an  object  is  when  God  allows  the  sin  which  He 
permits,  to  be  borne,  not  \_2^ro  arhitratu^  at  the  option  of  the 
creature,  towards  an  object  which  in  any  way  whatsoever  is 
exposed  and  liable  to  the  injury  of  sin ;  but  which  He  directs 
to  a  particular  object,  which  on  some  occasions  has  either  been 
no  part  of  the  sinner's  [petituni]  aim  or  desire,  or  which  at 
least  he  has  not  absolutely  desired.  The  Scriptures  enunciate 
this  kind  of  direction,  generally^  in  the  following  words  :  "  A 
man's  heart  deviseth  his  way ;  but  the  Lord  directeth  his 
steps."  (Prov.  xvi,  9.)  But,  specially^  concerning  the  heart 
of  a  King:  "As  the  rivers  of  water  are  in  the  hand  of  the 
Lord,  He  turneth  the  heart  of  the  king  whithersoever  He  will.'^ 
(Prov.  xxi,  1.)  Of  which  we  have  a  signal  example  in  Nebu- 
chadnezzar, who,  after  he  had  determined  in  his  own  mind  to 
subjugate  the  nations,  and  hesitated  whether  he  should  move 
against  the  Ammonites,  or  against  the  Jews,  God  \adminis- 
travit^  managed  the  king's  divinations  so,  that  he  resolved  to 
march  against  the  Jews,  and  to  abstain  from  an  attack  upon 
the  Ammonites.     (Ezek.  xxi,  19-22.) 

XYII.  Direction  unto  an  end  is,  when  God  does  not  allow 
the  sin  (which  he  permits,)  to  be  subservient  to  the  end  of  any 
thing  which  the  creature  intends  ;  but  He  employs  it  to  that 
end  which  he  himself  wills,  whether  the  creature  intend  the 
same  end,  (which  if  he  were  to  do,  yet  he  would  not  be  ex- 
cused from  sin,)  or  whether  he  intend  another,  and  one  quite 
contrary.  For  God  knows  how  to  educe  the  light  of  his  own 
glory,  and  the  advantage  of  his  creatures,  out  of  the  darkness 
and  mischief  of  sin.  Thus  "the  thoughts  of  evil,"  which  Jo- 
seph's brethren  entertained  against  him,  were  converted  by 


PUBLIC    DISPUTATIONS.  505 

God  into  a  benefit,  not  only  to  Joseph,  but  also  to  the  whole 
of  Jacob's  family,  and  to  all  the  kingdom  of  Egypt.  (Gen.  1, 
20,  21.)  By  the  afflictions  which  were  sent  to  Job,  Satan  en- 
deavored to  drive  him  to  bla8phem3^  But  by  them,  God  tried 
the  patience  of  his  servant,  and  through  it  triumped  over  Sa- 
tan. (Job  i,  11,  12,  22  ;  ii,  9,  10.)  The  king  of  Assyria  had 
determined  "in  his  heart  to  destroy  and  cut  off  all  nations  not 
a  few."  But  God  executed  his  own  work  by  him,  whom  "  lie 
sent  against  an  hypocritical  nation  and  the  peo})lc  of  his 
wrath."  (Isai.  x,  5-12.)  Nor  is  it  at  all  wonderful,  that  God 
employs  acts,  which  his  creatures  do  not  perform  without  sin, 
for  ends  that  are  pleasing  to  himself;  because  he  does  this  m^ost 
justly,  for  three  reasons:  (i.)  For  lie  is  the  Lord  of  his  crea- 
ture, though  that  creature  be  a  sinner;  because  he  has  no  more 
power  to  exempt  or  deliver  himself  from  the  dominion  of  God, 
than  he  has  to  reduce  himself  into  nothing,  (ii.)  Because,  as 
a  creature  endowed  by  God  with  inclination  and  capability, 
he  performs  those  acts,  though  not  without  sin,  as  they  have 
been  forbidden,  (iii.)  Because  the  creature  is  a  saw,  in  the 
hands  of  the  Creator ;  and  instrumental  causes  do  not  [attin- 
gunt,  "  concern"]  reach  to  the  intention  of  the  first  agent. 
(Isai.  X,  15.) 

XYm.  2.  Determination  is  an  act  of  Divine  Providence, 
by  which  God  places  a  limit  on  his  permission,  and  a  bounda- 
ry on  sin  that  it  may  not  wander  and  stray  in  Injinitwn  at  the 
option  of  the  creature.  The  limit  and  boundary  are  placed  by 
the  prescribing  of  the  time,  and  the  determination  of  the  mag- 
nitude. The  jyrescnhing  of  the  time,  is  the  prescribing  of  the 
very  point  or  moment  when  it  may  be  done,  or  the  length  of 
its  duration,  (i.)  God  determines  the  mome?it  of  time,  when 
he  permits  a  sin,  to  the  commission  of  which  his  creature  is 
inclined,  to  be  perpetrated,  not  indeed  at  the  time  when  it  was 
the  will  of  the  creature  to  commit  it ;  but  He  wisely  and  pow- 
erfully [administrat]  contrives  for  it  to  be  done  at  another 
time.  "  The  Jews  sought  to  take  Jesus :  but  no  man  laid 
hands  on  him,  because  his  hour  was  not  yet  come."  (John 
vii,  30.)  "  Yet  when  the  time  before  appointed  of  the  Fa- 
ther" approached,  Christ  said  to  them,  "This  is  your  hour, 


506  JAMES    AKMmiUS. 

and  the  power  of  darkness."  (Luke  xxii,  53.)  (2.)  A  limit 
is  placed  on  the  duration^  when  the  space  of  time  in  which 
the  permitted  sin  could  endure,  is  diminished  and  circumscri- 
bed so  as  to  stop  itself.  Thus  Christ  says,  "  Except  those  days 
should  be  shortened,  there  should  no  flesh  be  saved,"  &c. 
(Matt,  xxiv,  22.)  But  in  this  part  of  the  discussion  also,  re- 
gard must  be  had  to  the  act  as  such,  and  to  the  sin  as  such, 
(i.)  A  limit  is  placed  on  the  duration  of  the.  act^  in  the  follow- 
ing passages:  "The  rod  of  the  wicked  shall  not  rest  upon  the 
lot  of  the  righteous,  lest  the  righteous  put  forth  their  hands 
unto  iniquity."  (Psalm  cxxv,  3.)  "  The  Lord  knoweth  how 
to  deliver  the  godly  out  of  temptations,"  *fcc.  (2  Pet.  ii,  9.)  (ii.) 
A  limit  is  placed  on  the  duration  of  the  sin,  in  these  passages  : 
"  Therefore  I  will  hedge  up  thy  waj^  with  thorns,  &c.  And 
she  shall  not  find  her  lovers  :  then  shall  she  say,  I  will  go  and 
return  to  my  first  husband."  (Hosea  ii,  6.)  "  Li  times  past 
God  suffered  all  nations  to  walk  in  their  own  ways  :  but  now 
he  commandeth  all  men  every  where  to  repent."  Acts  xiv, 
16  ;  xvii,  30.) 

XIX.  A  limit  is  placed  on  the  magnitude  ofsin^  when  God 
does  not  permit  sin  [excrescere']  to  increase  beyond  bounds  and 
to  assume  greater  strength.  But  this  also  is  done,  with  regard 
to  it  both  as  an  act.,  and  as  a  sin.  (i.)  With  respect  to  it  as 
an  act.,  in  the  following  passages  of  Scripture :  God  permitted 
"  the  wrath  of  their  enemies  to  be  kindled  against"  the  Israel- 
ites, but  "  He  did  not  suffer  them  to  swallow  them  up."  (Psalm 
cxxiv,  2,  3.)  "  There  hath  no  temptation  taken  you,  but  such 
as  is  common  to  man."  (1  Cor.  x,  13.)  "  We  are  perplexed, 
but  not  in  despair ;  persecuted,  but  not  forsaken  ;  cast  down, 
but  not  destroyed."  (2  Cor.  iv,  8,  9.)  God  permitted  Satan, 
first.,  "To  put  forth  his  hand  upon  all  that  Job  had.,''"'  but  not 
to  touch  hivi ;  (Job  i,  12  ;)  and,  secondly.,  "To  touch  his  bone 
and  his  flesh,  but  to  save  his  lifey  (ii,  6.)  "  I  will  not  de- 
stroy them  by  the  hand  of  Shishak  ;  nevertheless,  they  shall 
be  his  servants."  (2  Chron.  xii,  7,  8.)  (ii.)  With  respect  to 
it  as  a  sin,  God  permitted  David  to  resolve  in  his  mind  to 
destroy  with  the  sword,  i^abal  and  all  his  domestics,  and  to 
go  instantly  to  him ;  but  he  did  not  permit  him  to  shed  inno- 


PITBLTO   DISPUTATIONS.  607 

cent  blood,  and  to  save  liiinself  l)y  liis  own  hand.  (1  Sam. 
XXV,  22,  26,  31.)  God  permitted  David  to  flee  to  Aclnsh,and 
to  "  feign  liimself  mad  ;"  (1  Sam.  xxi,  13  ;)  but  he  did  not  per- 
mit him  to  fight,  in  company  with  the  army  of  Achish,  against 
the  Israelites,  or  by  the  exercise  of  fraud  to  prove  injurious  to 
the  army  of  Achish.  (xxvii,  2  ;  xxix,  6,  7.)  For  he  could 
have  done  neitlier  of  these  deeds  without  committing  a  most 
flagrant  wickedness :  though  both  of  them  might  hare  been  de- 
termined [l)y  David]  as  acts,  hy  which  great  injury  could  be 
inflicted  on  those  against  whom  it  was  the  will  of  God  that  no 
mischief  should  be  done. 

XX.  On  account  of  this  presexting  of  incitements  and 
opportunities,  and  this  direction  and  determination  of  God, 
added  to  the  permission  of  sin,  Goa  is  said  himself  to  do  those 
evils  which  are  perpetrated  by  bad  men  and  by  Satan.  For 
instance,  Joseph  says  to  his  brethren,  "  It  was  not  yoit  that  sent 
me  hither,  but  God:"  (Gen.  xlv,  8  ;)  because,  after  having 
completed  the  sale  of  their  brother,  they  were  unconcerned 
about  the  place  to  which  he  was  to  be  conducted,  and  about 
his  future  lot  in  life :  but  God  [cnravit]  caused  him  to  be  led 
down  into  Egypt  and  there  to  be  sold,  and  he  raised  him  to 
an  eminent  station  in  that  country  by  the  interpretation  of 
some  dreams,  (xxxtii,  25,  28  ;  xl,  12, 13  ;  xli,  28-42.)  Job 
says,  "The  Lord  hath  taken  away"  what  was  taken  away  at 
the  instigation  and  by  the  aid  of  Satan  ;  (Job  i  &  ii ;)  both  be- 
cause that  evil  spirit  was  of  his  own  malice  instigated  against 
Job  by  God's  commendation  of  him  ;  and  because,  after  hav- 
ing obtained  power  to  do  him  harm,  he  produced  no  further 
effect  than  that  which  God  had  determined.  Tims  God  is  also 
said  to  have  done  what  Absalom  did;  (2  Sam.  xii,  11,  12; 
XV,  xvi ;)  because  the  principal  parts,  in  the  various  actions 
employed  for  producing  this  consummation,  belonged  to  God. 
To  these  we  must  add  the  remark,  that  since  the  wisdom  of 
God  knows  that  if  he  administers  the  whole  affair  by  such  a 
presenting,  direction,  and  determination,  that  will  certainly 
and  infallibly  come  to  pass  which  cannot  be  done  by  the  crea- 
tm'e  without  criminality ;  and  since  His  will  decrees  this  ad- 


508  JAMES    AKiUNIUS. 

ministration,  it  will  more  clearly  appear  why  a  deed  of  this 
kind  may  be  attributed  to  God. 

XXI.  Last  in  the  discussion  follow  the  punishment  and 
the  pardon  of  sin,  by  which  acts  Divine  Providence  is  occu- 
pied about  sin  already  perpetrated,  as  it  is  such,  not  as  it  is  an 
act :  for  sin  is  punished  and  pardoned  as  it  is  an  evil,  and 
hecause  it  is  an  evil.  (1.)  The  punishment  of  sin  is  an  act  of 
the  Providence  of  God,  by  which  sin  is  recompensed  with 
\^pmna~\  the  chastisement  that  is  due  to  it  according  to  the 
righteousness  of  God.  This  punishment  either  concerns  the 
life  to  come,  or  takes  place  in  the  ages  of  the  present  life :  the 
former  is  an  eternal  separation  of  the  whole  man  from  God  ; 
the  other,  which  is  usually  infflicted  in  this  life,  is  two-fold — 
corporal  and  spiritual.  The  punishments  lohich  relate  to  the 
Tjody,  are  various ;  but  it  is  not  necessary  for  our  purpose  to 
enumerate  them  at  present.  But  spiritual  punishment  de- 
serves to  be  diligently  considered  :  for  it  is  such  a  chastise- 
ment of  sin,  as  to  be  also  a  cause  of  other  [sins]  which  follow, 
on  account  of  the  wickedness  of  him  on  whom  it  is  inflicted. 
It  is  a  privation  of  grace,  and  a  delivering  up  to  the  j)Ower 
\jnali\  of  evil  [or  the  evil  one.]  (i.)  Privation  of  Grace  is 
two-fold  according  to  the  two  kinds  of  grace,  that  which  is 
Habitual*  and  that  which  is  Assisting.  The  former  is  the 
taking  away  of  grace,  by  blinding  the  mind  and  hardening  the 
Iieart.  (Isai.  vi,  9,  10.)  The  other,  is  the  withdrawing  of  the 
assistance  of  the  Holy  Spirit,  who  is  wont  inwardly  "  to  help 
our  infirmities,"  (Pom.  viii,  2G,)  and  outvjardly  to  restrain  the 
furious  rage  of  Satan  and  the  world,  by  employing  also  the 
ministration  and  [custodid]  care  of  good  angels.  (Heb.i,!!  ; 
Psalm  xci,  11.)  (ii.)  A  delivering  up  to  the  power  of  evil 
is,  either  "giving  sinners  over  to  a  reprobate  mind,"  and  to 
the  efficacy  of  error,  (Rom.  i,  28  ;  2  Thess.  ii,  9-11,)  or  to 
the  desires  of  the  flesh  and  to  sinful  lusts,  (Pom.  i,  24,)  or  to 
the  power  of  Satan,  "  the  god  of  this  world,"  (2  Cor.  iv,  4,) 
"  who  worketh  j)Owerfully  in  the  children  of  disobedience." 

*  This  word  is  used  in  its  logical  not  in  its  ordinary  signification. 


rUBLTC   DISPUTATIONS.  509 

(Ephes.  ii*,  2.)  But  because  from  this  piinisliment  arise  mau}^ 
other  sins,  and  tliis  not  only  according  to  the  certain  knowl- 
edge of  God,  bj  wliich  he  knows  that  if  he  thus  punishes  they 
will  tlience  arise,  but  likewise  according  to  his  purpose,  by 
Avhich  he  resolves  so  to  punish  as,  on  account  of  more  heinous 
sins  thence  committed,  to  punish  with  still  greater  severity  ; 
therefore  these  expressions  occur  in  the  scriptures  :  "  But  I 
will  harden  the  heart  of  Pharaoh,  that  he  shall  not  let  the 
people  go  ;  he  shall  not  hearken  unto  you,  that  I  may  lay  my 
hand  upon  Egypt."  (Exod.  iv,  21  ;  vii,4.)  "  Notwithstana- 
ing,  the  sons  of  Eli  hearkened  not  unto  the  voice  of  theirfiither, 
because  the  Lord  would  slay  them."  (1  Sam.  ii,  25.)  "But 
Amaziah  would  not  hearken  to  the  answer  of  Joash  king  of 
Israel ;  for  it  came  of  God,  that  he  might  deliver  them  into 
the  hand  of  their  enemies,  because  they  sought  after  the  gods 
of  Edom."  (2  Chron.  xxv,  20.)  This  consideration  distin- 
guishes the  governance  of  God  concerning  sins,  so  far  as  it  is 
concerned  al>out  those  sinners  who  are  hardened,  or  those  who 
are  not  hardened. 

XXII.  The  ]'AKDox  or  remission  of  sin  is  an  act  of  the 
Providence  of  God,  by  which  the  gnilt  of  sin  is  forgiven,  and 
the  chastisement  due  to  sin  according  to  its  guilt  is  taken  away. 
As  this  remission  restores,  to  the  favor  of  God,  the  man  who 
had  before  been  an  enemy  ;  so  it  likewise  causes  the  Divine 
administration  concerning  him  to  be  afterwards  entirely  gra- 
cious so  far  as  equity  and  justice  require :  that  is,  through  this 
pardon,  he  is  free  from  those  spiritual  punishments  which 
have  been  enumerated  in  the  preceding  paragraph  ;  (Psalm  Ii, 
10-12  ;)  and  though  not  exempt  from  corporal  chastisements, 
yet  he  is  not  visited  with  them  through  the  anger  of  God  as 
the  punisher  of  sin,  but  only  through  [qffcctti]  the  desire  of 
God  thus  to  declare  that  ho  hates  sin,  and  besides  so  to  chas- 
tise as  [ne  incidatur']  to  deter  him  from  falling  again  into  it. 
(2  Sam.  xii,  11-13.)  For  which  reason,  the  government  oi 
Providence  with  regard  to  this  man  is  entirely  diiferent  from 
that  under  which  he  remained  before  he  obtained  remission. 
(Psalm  cxix,  67  ;  1  Cor.  x?,  32  ;  Psalm  xxx'ii,  1-6.) 

XXIII.  From  those  topics   on   wliich   we   have   already 


510  JAMES   AHMINIUS. 

treated,  it  is  clearly  evident,  we  think,  that,  because  evils  Lave 
entered  into  the  world,  neither  Providence  itself,  nor  its  gov- 
ernment respecting  evil,  ought  to  he  denied.  Neither  can 
God  he  accused  as  being  guilty  of  injustice  on  account  of  thishis 
governance  ;  not  only  because  he  liath  administered  all  thing-s 
to  the  best  ends  ;  that  is,  to  the  chastisment,  trial,  and  mani- 
festation of  the  godly — to  the  punishment  and  exposure  of  the 
wicked,  and  to  the  illustration  of  his  own  glory  ;  (for  ends, 
alone,  do  not  justify  an  action;)  but,  much  more,  because  he 
has  employed  that  form  of  administration  which  allows  intel- 
ligent creatures  not  only  [sjjonie]  of  their  own  choice  or  spon- 
taneously, but  likewise  ireeh",  to  perform  and  accomplish  their 
own  motions  and  actions. 


DISPUTATIOX  X. 

ON   THE   EIGHTEOUSXESS   AND    EFnCACY   OF    THE   TEOVIDEXCE   OF 
GOD   CONCEKKIXG   EVIL. 

jRespo)ide7it,  Geeakd  Adkians. 

I.  The  consideration  of  evil,  which  is  called  "  the  evil  of 
cuI^Mlility^^  or  "  of  delinquency^''''  has  induced  many  persons 
to  deny  the  providence  of  God  concerning  creatures  endowed 
with  understanding  and  freedom  of  will,  and  concerning  their 
actions.  These  persons  have  denied  it  for  two  reasons:  (1.) 
They  have  thought  that,  because  God  is  good  and  just,  omnis- 
cient and  omnipotent,  he  would  have  entirely  prevented  sin 
from  being  committed,  if  in  reality  [curarcf]  he  cared  by  his 
providence  for  his  rational  creatures  and  then-  actions.  (Mark 
y,  18  ;  Psalm  cxlvii,  5  ;  Kev.  iv,  8  ;  Mal.ii,  IT  ;  iii,  14.)  (2.) 
Because  they  can  conceive  in  their  minds  no  other  administra- 
tion of  Divine  Providence  concerning  evil,  than  such  as  would 
involve  God  himself  in  the  culpability,  and  would  exenspt 
from  all  criminality  the  creature,  as  if  he  had  been  impelled 
to  sin  by  an  irresistible  act  of  God's  efficiency.     For  this  rea- 


rUBLIO   DISrUTATIONS.  511 

son,  then,  since  a  belief  in  the  Providence  of  God  is  absolutely 
necessary,  (Luke  xii,  28,)  from  whom  a  considerable  part  of 
his  government  is  taken  away  if  it  be  denied  that  he  exercises 
any  care  over  rational  creatures  and  their  actions  ;  we  will 
endeavor  briefly  to  explain  the  Eflicicncy  of  Divine  Provi- 
dence concerning  evil ;  and  at  the  same  time  to  demonstrate 
from  this  efficiency,  that  God  cannot  possibly  be  aspersed  with 
the  charge  of  injustice,  and  that  no  stain  of  sin  can  attach  to 
him,  on  the  contrary,  that  this  efficiency  is  highly  conducive 
to  the  commendation  of  God's  \JudituB\  righteousness. 

II.  But  in  sin  are  to  be  considered  not  onl}-  the  act,  (under 
which  we  likewise  comprise  the  omission  of  the  act,)  but  also 
"  the  transgression  of  the  law."  Tlie  act  has  regard  to  a  nat- 
Tiral  good,  and  is  called  [materiale]  the  material  cause  of  sin  ; 
the  transfjression  is  a  moral  evil,  and  is  called  \^formale\  the 
formal  cause  of  sin.  An  investigation  into  both  of  them  is  ne- 
cessary, when  we  treat  upon  the  efficiency  of  God  concerning 
sin  :  for  it  is  occupied  about  the  act  as  it  is  an  act,  and  as  it  is 
done  against  the  law  which  prohibits  its  commission ;  and 
about  the  omission  of  the  act  as  such,  and  as  it  is  against  the 
law  which  commands  its  performance.  But  this  efficiency  is 
to  be  considered:  (1.)  With  regard  to  the  beginning  of  sin, 
and  its  first  conception  in  the  heart  of  a  rational  creature ;  (2.) 
its  \conatu7n]  attempt,  and,  through  this  attcm.pt,  its  perpe- 
tration ;  and,  (3.)  with  regard  to  sin  when  finished.  The  effi- 
ciency of  God  concerning  the  Icginning  of  sin  is  cither  its 
hindrance  or  permission  ;  and,  added  to  permission,  the  ad- 
ministration both  of  arguments  and  occasions  inciting  to  sin ; 
as  well  as  an  immediate  concurrence  to  produce  the  act.  The 
Divine  efficiency  concerning  M<?  j!?r6^<7r(?5.5  q/sj/i  comprises  its 
direction  and  determination ;  and  concerning  the  comjpletion 
of  sin ^  it  is  occupied  in  punishing  or  pardoning. 

III.  The  FIRST  efficiency  of  God  concerning  sin,  is  niN- 
DK.i^cE  or  the  placing  of  a  hindrance,  which,  both  with  regard 
of  the  efficiency  and  of  the  object,  is  three-fold.  Wiih  rcsptct 
to  efficiency  :  For  (i.)  the  impediment  is  either  of  sufficient 
efficacy,  but  such  as  does  not  hinder  sin  in  the  act.  (Matt,  xi, 
21,  23  ;  John  xviii,  G.)     (ii.)    Or  it  is  of  such  great  efiicacy  as 


512  jAiiEs  ARMmrus. 

to  render  it  impossible  to  be  resisted,  (iii.)  Or  it  is  of  an 
efficacy  administered  in  such  a  way  by  the  wisdom  of  God,  as 
in  reality  to  hinder  sin  with  regard  to  the  event,  and  [certo] 
with  certainty  according  to  the  foreknowledge  of  God,  although 
not  necessarily  and  inevitably.  (Gen.  xx,  6.)  With  respect 
to  the  ohject^  it  is  likewise  three-fold  :  for  a  hindrance  is  placed 
either  on  the  power,  the  capability,  or  the  will  of  a  rational  crea- 
ture, (i.)  The  impediment  placed  on  the  jpower^  is  that  by 
which  some  act  is  taken  away  from  the  power  of  a  rational 
creature,  for  the  performance  of  which  it  has  {affectum]  an  in- 
clination and  sufficiv.mt  powers.  This  is  done  by  legislation, 
through  which  it  comes  to  pass  that  the  creature  cannot  per- 
form that  act  without  sin.  (Gen.  ii,  16,  17.)  (ii.)  The  im- 
pediment placed  on  the  capaLility^  is  that  by  which  this  eifect 
is  produced,  that  the  creature  cannot  commit  the  deed,  for 
the  performance  of  which  it  possesses  an  inclination,  and  pow- 
ers which,  without  this  hindrance,  would  be  sufficient.  But 
this  hindrance  is  placed  on  the  capability  in  four  ways :  First. 
By  depriving  the  creature  of  the  essence  and  life,  which  are  the 
foundation  of  capability.  (1  Kings  xix ;  2  Kings  i.)  Sec- 
ondly. By  the  ablation  or  diminution  of  capability.  (1  Kings 
xiii,  4 ;  Rom.  vi,  6.)  Thirdly.  Bj  the  opposition  of  a  greater 
capability,  or  at  least  of  one  that  is  equal.  (2  Chron.  xxvi, 
18-21 ;  Gal.  v,  17.)  Fourthly.  By  the  withdrawing  of  the 
object  towards  which  the  act  tends.  (John  viii,  59.)  (iii.) 
An  impediment  is  placed  on  the  will  when,  by  some  argu- 
ment, it  is  persuaded  not  to  will  the  perpetration  of  a  sin, 
whether  this  argument  be  taken  from  the  impossibilit}^  or  the 
difficulty  of  the  thing ;  (Matt,  xxi,  46  ;  Ilosea  ii,  6,  7;)  from 
its  unpleasantness  or  inconvenience,  its  uselessness  or  injuri- 
ousness  ;  (Gen.  xxxvii,  26,  27  ;)  and,  lastly,  from  its  injustice, 
dishonor,  and  indecency.     (Gen.  xxxix,  5,  9.) 

lY.  The  Permission  of  sin  is  contrary  to  the  hindering  of 
it.  Yet  it  is  not  opposed  to  hindrance  as  the  latter  is  an  act 
which  is  taken  away  from  the  power  of  a  creature  by  legisla- 
tion ;  for,  in  this  case,  the  same  act  would  be  a  sin,  and  not  a 
sin — a  sin  as  it  was  an  act  forbidden  to  the  power  of  the  crea- 
ture, and  not  a  sin  as  being  permitted,  that  is  not  forbidden. 


PUBLIC   DISPUTATIONS.  513 

But  peruiission  is  opposed  to  this  hindrance,  by  which  an  im- 
pediment is  placed  on  the  power  and  the  will  of  the  creature. 
This  permission  is  a  suspension  of  all  impediments,  that,  God 
knows,  if  they  were  emplo3^ed,  would  in  fact,  hinder  the  sin ; 
and  it  is  a  necessary  result,  because  sin  might  be  hindered  by 
a  single  impediment  of  this  description.  (1.)  Sin,  therefore, 
is  permitted  to  the  power  of  the  creature,  when  God  employs 
none  of  those  impediments  which  have  been  mentioned  in  the 
third  thesis  of  this  disputation  :  on  which  account,  this  per- 
mission has  the  following,  either  as  conjoint  or  preceding  acts 
of  God.  The  continuance  of  essence  and  life  to  the  creature, 
the  preservation  of  his  power,  a  care  that  it  be  not  opposed 
by  a  greater  power,  or  at  least  by  one  equal  to  it,  and,  lastly, 
the  exhibition  of  the  object  on  which  sin  is  committed.  (Ex. 
ix,  16 ;  John  xviii,  6  ;  1  Sam,  xx,  31,  32  ;  Matt,  xxvi,  2,  53.) 
(2.)  Sin  is  permitted  also  to  the  will,  not  b}^  the  suspension 
of  every  impediment  suitable  to  deter  the  will  from  sinning, 
but  by  not  employing  those  which  in  reality  would  hinder, 
\(iualia  fieri  nequit  qidn,]  of  which  kind  God  must  have  an 
immense  number  in  the  treasures  of  his  wisdom  and  power. 
Y.  The  foundation  of  this  pennission  is,  (1.)  The  liberty 
of  choice,  which  God,  the  Creator,  has  implanted  in  his  ra- 
tional creature,  and  the  use  of  which  the  constancy  of  the 
Donor  does  not  suffer  to  be  taken  away  from  this  creatm-e. 
(2.)  The  infinite  wisdom  and  power  of  God,  by  which  He 
knows  and  is  able  to  produce  good  out  of  evil.  (Gen,  i,  2, 
3  ;  2  Cor.  iv,  6.)  And  therefore,  God  permits  that  which  he 
does  permit,  not  in  ignorance  of  the  powers  and  the  inclina- 
tion of  rational  creatures,  for  he  knows  all  things  ;  (1  Sam. 
xxiii,  11,  12  ;)  — [non  invitus]  not  with  reluctance,  for  it  was 
in  his  power,  not  to  have  produced  a  creature  who  possessed 
freedom  of  will,  and  to  have  destroyed  him  after  he  was  pro- 
duced ;  (Rev.  iv,  11;) — not  as  being  incapable  of  hinder- 
ing, for  how  can  this  be  attributed  to  Him  who  is  both  om- 
niscient and  omnipotent?  (Jer.  xviii,  6  ;  Psalm  xciv,  0, 10;) 
not  as  an  unconcerned  spectator,  or  negligent  of  that  which  is 
transacted,  because  even  before  any  th'ng  is  done,  he  has 
already  gone  through  the  various  actions  concerning  it,  and 

33  VOL.  L 


514  JAMES  AEMINIUS. 

has,  besides,  an  attentive  eye  upon  it  to  direct  and  determino 
to  piiaish  or  to  pardon  it,  (Psalm  Ixxxi,  12,  13.)  But  what- 
ever God  permits,  he  permits  it  designedly  and  voluntarily, 
His  will  being  immediately  concerned  about  its  j^ermission, 
which  permission  itself  is  immediately  occupied  about  sin, 
which  order  cannot  be  inverted  without  injury  to  divine  jus- 
tice and  truth.     (Psalm  v,  -1,  5.) 

YI.  Yv^e  must  now,  with  more  distinctness,  explain,  by  some 
of  the  differences  of  sin,  those  things  which  we  have  spo- 
ken thus  generally  about  hindering  and  pennitting.  (1.)  The 
distinction  of  sin,  from  its  causes,  into  those  of  ignorance,  in- 
firmity, malignity,  and  negligence,  will  serve  our  purpose. 
For  an  impediment  is  placed  on  a  sin  of  ignorance^  by  the 
revelation  of  the  divine  will ;  (Psalm  cxix,  105  ;)  on  a  sin  of 
infirmity^  by  the  strengthening  [influences]  of  the  Holy  Spirit; 
(Ephes.  hi,  IG  ;)  on  a  sin  of  onalignity^  by  "  taking  away  the 
stony  heart,  and  by  bestowing  a  heart  of  flesL,"  (Ezek.  xi,  19,) 
and  inscribing  on  it  the  law  of  God  ;  (Jer.  xxxi,  33  ;)  and  on 
a  sin  of  negligence^  by  a  holy  solicitude  excited  in  the  hearts 
of  believers.  (Jer.  xxxii,  40.)  From  these,  it  will  be  easily 
evident,  in  the  suspension  of  which  of  these  acts  consists  the 
permission  of  sins  under  each  of  the  preceding  classes.  (2.) 
The  distinction  of  sin  according  to  the  relation  of  the  law 
which  commands  the  performance  of  good,  and  of  that  which 
prohibits  the  commission  of  evil,  has  also  a  place  in  this  ex- 
planation. For,  against  the  prohibitory  part,  an  offence  is 
committed,  either  by  performing  an  act,  or  from  an  undue 
cause  and  end,  omitting  its  performance — against  the  percep- 
tive part,  either  by  omitting  an  act,  or  by  performing  it  in  an 
undue  manner,  and  from  an  undue  cause  and  end.  To  these 
distinctions  also,  God's  hindering  and  permitting  may  be 
adapted.  For  Joseph's  brethren  were  hindered  from  killing 
him ;  but  they  were  induced  to  omit  that  act  from  an  undue 
cause  and  end.  (Gen.  xxxvii,  26,  27.)  Absalom  was  hindered 
fi'om  following  the  counsel  of  Ahithophel,  which  was  useful 
to  himself^  and  hurtful  to  David  ;  but  he  did  not  abstain  from 
it  through  a  just  cause,  and  from  a  good  end.  (2  Sam.  xvii.) 
God  hindered  Balaam  from  cursiug  the  chikhen  of  Israel, 


rUBLIC   DISPTTTATIONS.  515 

and  caused  hiin  to  bless  tliem  ;  but  it  was  in  such  a  manner 
that  he  abstained  from  the  former  act,  and  performed  the 
latter  with  \_jprai)o\  an  insincere  and  knavish  mind.  (Num. 
xxiii.) 

VII.  "We  shall  more  correctly  understand  the  reasons  and 
causes  both  of  hindering  and  permitting,  if,  while  distinctly 
considering  in  sin  the  act,  f.nd  the  transgression  of  the  laio,  we 
apply  to  each  of  them  the  divine  hindrance  and  permission. 
But  though,  in  sin,  the  act  and  the  transgression  of  the  lav; 
are  insepai-ably  connected,  and  therefore  neither  can  be  hin- 
dered or  permitted  without  the  other ;  yet  tliey  may  be  dis- 
tinguislied  in  the  mind,  and  God  may  hinder  and  permit 
sometimes  with  regard  to  the  act  or  to  the  transgression  alone  ; 
at  other  times,  principall}'  with  regard  to  the  one  of  them  or 
to  both,  and  these  his  acts  may  become  objects  of  consideration 
to  us.  God  hindered  Elijah  from  being  forcibly  brought  to 
Ahaziah  to  be  killed,  not  as  that  was  a  sin,  but  as  it  was  an 
act.  Tliis  is  apparent  from  the  end  and  the  mode  of  hinder- 
ing. From  the  end,  because  it  was  His  will  that  the  life  of 
His  prophet  should  be  spared,  not  lest  Ahaziah  should  sin 
against  God.  From  the  mode  of  hindering,  because  he  de- 
stroyed two  companies,  of  fifty  men  each,  who  had  been  sent 
to  seize  him,  which  was  a  token  of  divine  anger  against  Aha- 
ziah and  the  men,  by  which  sin  is  not  usually  hindered  as  such, 
but  as  it  is  an  act  which  will  prove  injurious  to  another:  but 
through  GRACE,  sin  is  hindered  as  such.  (2  Kings  i.)  God  j^er- 
mitted  Joseph  to  be  sold,  when  he  hindered  his  murder.  He 
permitted  his  vendition,  not  more  as  it  was  a  sin  than  as  it 
was  an  act ;  for  by  the  sale  of  Joseph,  as  it  was  an  act,  God 
obtained  his  end,  (Gen.  xxxvii ;  1,  20  ;  Psalm  cv,  17.)  But 
God  hindered  David  from  laying  violent  hands  on  Saul,  not 
so  much  as  it  was  an  act,  as  in  reference  to  its  being  a  sin. 
This  appears  from  the  argument  by  which  David  was  induced 
to  refrain.  "  The  Lord  forbid,"  said  he,  "  that  I  should  stretch 
forth  mine  hand  against  the  Lord's  anointed."  (1  Sam.  xxiv, 
7.)  God  permitted  Ahab  to  kill  JSTaboth,  rather  as  it  was  a 
sin  than  as  it  was  an  act ;  for  thus  Ahab  filled  up  the  meas- 
ure of  his  iniquities,  and  accelerated  the  infliction  of  punish- 


516  JAMES  AKIONIUS. 

ment  on  himself;  for,  bj  some  other  way  than  this,  Godconld 
have  taken  Kaboth  to  himself.  (1  Kings  xxi.)  But  Abime- 
lech  was  hindered  from  violating  the  chastitj^  of  Sarah — both 
as  it  was  an  act  by  which  indelible  grief  would  have  been 
brought  down  upon  Abraham,  whom  He  greatly  loved,  and 
as  it  was  a  sin  ;  for  God  was  unwilling  that  Abimelech  should  * 
defile  himself  with  this  crime,  because  "  in  the  integrity  of  his 
heart,"  he  would  have  done  it.  (Gen.  xx.  6.)  On  the  contra- 
ry, God  permitted  Judah  to  know  Tamar,  his  daughter-in-law 
— ^both  as  an  act  because  God  willed  to  have  Christ  born  in 
direct  descent  from  Judah,  and  as  it  was  a  sin,  for  it  was  the 
will  of  God  thus  to  declare :  Nothing  is  so  polluted  that  it  can- 
not be  sanctified  in  Christ  Jesus.  (Gen.  xxxviii,  18.)  For  it  is 
not  in  vain  that  Matthew  has  informed  us,  that  Christ  was  the 
Son  of  Judah  by  Tamar,  as  he  was  also  the  Son  of  David  by  the 
wife  of  Uriah.  (Matt,  i.)  This  matter  when  diligently  consid- 
ered by  us,  conduces  both  to  illustrate  the  wisdom  of  God, 
and  to  promote  our  own  profit,  if  in  our  consciences,  we  soli- 
citously observe  from  what  acts  and  in  what  respect  we  are 
hindered,  and  Avhat  acts  are  permitted  to  us. 

YIII.  Beside  this  permission,  there  is  another  efficiency  of 
the  providence  of  God  concerning  the  beginning  of  sin,  that 
is,  the  ADMiNiSTEATiON  or  management  of  arguments  and  oc- 
casions, which  incite  to  an  act  that  cannot  be  committed 
by  the  creatm'e  without  sin,  if  not  through  the  intention  of 
God,  at  least  according  to  the  inclination  of  the  creature,  and 
not  seldom  according  to  the  events  which  thence  arise.  (2 
Sam.  xii,  11,  12  ;  xvi,  21-23.)  But  these  arguments  are  pre- 
sented either  to  the  mind,  (2  Sam.  xxiv,  1  ;  1  Chron.  xxi,  1  ; 
Psalm  cv,  25,)  or  to  the  enses,  both  external  and  internal ; 
(Job  i  &  ii ;  Isai.  x,  5-7 ;)  and  this  indeed,  either  by  means 
of  the  service  or  intervention  of  creatm-es,  or  by  the  immedi- 
ate act  of  God  himself.  The  end  of  God  in  this  administra- 
tion is — to  try  whether  it  be  the  will  of  the  creature  to  abstain 
from  sinning,  even  when  it  is  excited  by  these  incentives  ; 
(for  small  praise  is  due  to  the  act  of  abstaining,  in  those  ca- 
ses in  which  such  excitements  are  absent,)  and,  if  it  be  the 
will  of  the  creature  to  yield  to  these  alluring  attractions,  to 


rUBLIC   DISPUTATIONS.  517 

eifect  liis  own  work  by  tlie  act  of  the  creature  ;  not  iiiiix'lled 
by  necessity,  as  if  lie  was  unable  to  complete  bis  own  work 
without  the  aid  of  the  creature ;  but  through  a  desire  to  dem- 
onstrate his  manifold  wisdom.  Consider  the  AROtniENTS  by 
Mdiich  the  brethren  of  Joseph,  through  their  own  malice,  were 
incited  to  will  his  murder :  these  were — 'Joseph's  accusation, 
by  which  he  disclosed  to  his  fiither  the  deeds  of  his  brethren, 
the  peculiar  afTection  which  Jacob  cherished  for  Joseph,  the 
sending  uf  a  ch-eam,  and  the  relation  of  it.  .  Consider  also  the 
OCCASIONS  or  opportunities,  the  mission  of  Joseph  to  his  breth- 
ren at  his  father's  request,  and  the  opportune  appearance  of 
the  Ishmaelites  who  were  traveling  into  Egypt,  (Gen.  xxxvii.) 
IX.  Tlie  last  efficiency  of  God  concerning  the  beginning  of 
sin,  is  the  divine  concurrence*  which  is  necessary  to  produce 
every  act ;  because  nothing  whatever  can  have  an  entity  ex- 
cept from  the  first  and  chief  Being,  who  immediately  produces 
that  entity.  The  concurrence  of  God  is  not  his  immediate 
influx  into  a  second  or  inferior  cause^  but  it  is  an  action  of 
God  immediately  [infiuens]  flowing  into  the  effect  of  the  crea- 
tm-e,  so  that  the  same  effect  in  one  and  the  same  entire  action 
may  be  produced  [simuT]  simultaneously  by  God  and  the  crea- 
ture. Though  this  concurrence  is  placed  in  the  mere  [cirhitro] 
pleasure  or  will  of  God,  and  in  his  free  dispensation,  yet  he 
never  denies  it  to  a  rational  and  free  creature,  when  he  has 
permitted  an  act  to  his  power  and  will.  For  these  two  phrases 
are  contradictory,  "  to  grant  permission  to  the  power  and  the 
will  of  a  creature  to  commit  an  act,"  and  "  to  deny  the  divine 
concurrence  without  which  the  act  cannot  be  done."  But  this 
concurrence  is  to  the  act  as  such^  not  as  it  is  a  sin :  And  there- 
fore God  is  at  once  the  effector  and  thepermittorof  the  same  act, 
and  the  permittor  before  he  is  the  eflector.  For  it  it  had  not 
been  the  will  of  the  creature  to  perform  such  an  act,  the  influx  of 
God  would  not  have  been  upon  that  act  by  concurrence.  And 
because  the  creature  cannot  perform  that  act  without  sin,  God 
ought  not,  on  that  account,  to  den}'  the  divine  concurrence  to 
the  creature  \^pro2)e')isaf\  who  is  inclined  to  its  performance. 
For  it  is  right  and  proper  that  the  obedience  of  the  creature 
should   be  tried,  and  that  he  should  abstain  from  an  uulaAvfuI 


518  JAMES    AKMINIUS. 

act  and  from  the  desire  of  obeying  his  own  inclinations,  not 
tlirougli  a  deficiency  of  the  requisite  divine  concurrence  ;  be- 
cause, in  this  respect,  he  abstains  from  an  act  as  it  is  a  natu- 
ral good^  but  it  is  the  will  of  God  that  he  should  refrain  from 
it  as  it  is  a  moral  evil. 

X,  The  preceding  considerations  relate  to  the  beginning  of 
sin.  In  reference  to  the  peogkess  of  sin,  a  two-fold  efficiency 
of  divine  providence  occurs,  direction  and  determination. 
The  direction  of  sin  is  an  act  of  divine  providence,  by  which 
God  wisely,  justly,  and  powerfully  directs  sin  wherever  he 
wills,  "  reaching  from  one  end  to  another  mightily,  and  sweetly 
ordering  all  things."  (Wisdom  viii,  1.)  In  the  divine  direc- 
tion is  likewise  contained  \abduGti6\  a  leading  away  from  that 
point  whither  it  is  not  the  will  6f  God  \inttndeTc\  to  direct  it. 
This  direction  is  two-fold,  unto  an  object,  and  unto  an  end. 
Direction  xmto  an  ohject  is  when  God  allows  the  sin,  which 
he  permits,  to  be  borne,  not  at  the  option  of  the  creature, 
towards  an  object  which,  in  any  way  whatsoever,  is  exposed 
and  liable  to  the  injury  of  sin ;  but  which  he  directs  to  a  par- 
ticular object  that  sometimes  has  been  no  part  of  the  sinner's 
aim  or  intention,  or  that  he  has  at  least  not  absolutely  intended. 
(Prov.  xvi,  9  ;  sxi,  1.)  Of  this  we  have  a  signal  example  in 
Nebuchadnezzar,  who,  when  he  had  prepared  himself  to  sub- 
jugate nations,  preferred  to  march  against  the  Jews  rather 
than  the  Ammonites,  through  the  divine  administration  of  his 
divinations.  (Ezek.  xxi,  19-22.)  Direction  unto  an  end  is, 
when  God  does  not  allow  the  sin,  which  he  permits,  to  be 
conducive  to  any  end  which  the  creature  intends  ;  but  he  uses 
it  for  that  end  which  he  himself  wills,  whether  the  creature 
intend  the  same  end,  (by  which  he  would  not  sfill  be  excused 
from  sin,)  or  whether  he  has  another  purpose  which  is  directly 
contrary.  The  vendition  of  Joseph  into  Egypt,  the  tempta- 
tion of  Job,  and  the  expedition  of  the  king  of  Assyria  against 
the  Jews,  afford  illustrations  of  these  remarks.  (Gen.  1,  20, 
21 ;  Job  i  &  ii ;  Isai.  x,  5-12.) 

XI.  The  determination  of  sin  is  an  act  of  divine  provi- 
dence by  which  God  places  [mocZr^wi]  a  measm'e  or  check  on 
his  permission,  and  a  boundary  on  sin,  that  it  may  not,  at  the 


PUBLIC   DISPUTATIONS.  519 

option  and  will  of  the  creature,  wander  in  infinitiun.     This 
mode  and  boundary  are  placed  by  tlie  circuniscrii^tion  of  the 
time,  and  the  determination  of  the  magnitude.     The  circum- 
scription of  the  time  is,  when  the  space  of  time,  in  whicli  the 
permitted  sin  could  \jlurare^  continue,  is  diminislied  and  cir- 
cumscribed so  as  to  stop  itself.     (Matt,  xxiv,  22.)     In  this  part 
also,  regard  must  be  had  to  the  act  as  such,  and  to  the  sin  as 
such,     (i.)  God  places  a  boundary  to  the  duration  of  the  act^ 
when  he  takes  the  rod  of  iniquity  from  the  righteous,  lest  they 
commit  any  act  unworthy  of  themselves  ;    (Psalm  cxxv,  3  ;) 
and  when  "  he  delivers  the  godly  out  of  temptation."     (2  Pet. 
ii,  9.)     (ii.)  God  places  a  boundary  to  the  duration  of  the  sin 
when  he  "  hedges  up  the  way  of  the  Israelites  with  thorns," 
that  the}^  may  no  longer  commit  idolatry  ;    (Ilosea  ii,  6,  7 ;) 
when  "  lie  commands  all  men  every  where  to  repent,"  among 
"  all  nations,  whom  he  suifered,  in  times  past,  to  walk  in  their 
own  ways."     (Acts  xiv,  16  ;    xvii,  30.)     A  boundary  is  fixed 
to  the  magnitude  of  sin^  when  God  does  not  permit  sin  to 
increase  to  excess  and  assume  greater  strength.     This  also  is 
done  with  respect  to  it  as  an  act^  or  as  a  sin.     (i.)  In  the  for- 
mer respect,  as  an  act,  God  hindered  "the  wratli  of  their  ene- 
mies from  swallowing  up"  the  children  of  Israel,  though  he 
had  permitted  it  to  rise  up  against  them  ;  (Psalm  cxxiv,  2,  3;) 
He   permitted  "  no  temptation  to  sieze  upon"  tlie  Corinthians 
"  but  such  as  is  common  to  man ;"  (1  Cor.  x,  13  ;)  He  hinder- 
ed the  devil  from  putting  forth  his  hand  against  the  life  of 
Job  ;  (i  &  ii ;)    He  prevented  Shishack,  the  king  of  Egj^pt, 
from  "  destroying"  the  Jews,  and  permitted  him  onl}^  to  sub- 
ject them  to  servitude.     (2  Chron.  xii,  Y-9.)     (ii.)  In  respect 
to  it  as  a  sin,  God  hindered  David  from  contaminating  him- 
self with  the  blood  of  Xabal  and  his  domestics,  which  he  had 
sworn  to  shed,  and  with  whom  he  was  then  in  a  state  of  con- 
tention.    (1  Sam.  XXV,  22,  26.)     He  also  prevented  David 
from   going   forth  to   battle  in  company  with   the  army  of 
Achish,  (xxvii,  2;  xxix,  6,  7,)  to  whom  he  had  fled,  and  "be- 
fore whom  he  had  feigned  himself  mad,"  (xxi,  13,)  thus,  atthe 
same  time  he  hindered  him  from  destroying  his  own  country- 
men, the  T-i^r.'.Jites,  and  from  bringing  disasters  on  the  army 


520  JAMES   AEMINICS. 

of  Achish.  For  lie  could  have  clone  neither  of  these  things 
without  the  most  flagrant  wickedness  ;  though  the  sin,  also, 
as  an  act,  seems  thus  to  have  been  hindered. 

Xn.  On  account  of  this  divine  permission,  the  offering  of 
arguments  and  opportunities  in  addition  to  permission,  also  on 
account  of  this  direction,  determination,  and  divine  concur- 
rence, God  is  said  himself  to  do  those  evils  which  are  perpe- 
trated bj  men  and  by  Satan  :  To  have  sent  Joseph  down  into 
Egypt,  (Gen,  xlv.  8,) — to  have  taken  the  property  of  Job,  (i  & 
ii,) — to  have  done  openly  "  and  before  the  sun"  what  David 
had  perpetrated  "  secretly"  against  Uriah.  (2  Sam.  xii,  11, 
12  ;  xvi.)  This  mode  of  speech  is  adopted  for  the  following 
reasons  :  (i.)  Because  the  principal  parts,  in  the  actions  which 
are  employed  to  produce  such  effects,  belong  to  God  himself, 
(ii.)  Because  the  efi^ects  and  [eventus]  issues,  which  result 
from  all  these,  even  from  actions  performed  by  the  creature, 
are  not  \_r€S2)ondent\  so  much  in  accordance  with  the  intention 
of  the  creatures  themselves,  as  with  the  purpose  of  God. 
(Isai.  X,  5-7.)  (iii.)  Because  the  wisdom  of  God  knows,  if  an . 
administration  of  this  kind  be  employed  by  him,  that  will 
certainly  arise,  or  ensue,  which  cannot  be  perpetrated  by  the 
creature  without  wickedness  ;  and  because  His  will  [disceimit] 
decrees  to  employ  this  administration.  (1  Sam.  xxiii,  11-13.) 
(iv.)  A  fourth  reason  may  be  added — Because  God,  who  is  the 
universal  cause,  \influit]  moves  into  the  effect  with  a  stronger 
influence  than  the  creature  does,  whose  entire  efiicacy  depends 
upon  God. 

XIII.  Lastly,  follows  the  efiiciency  of  divine  providence 
concerning  sin  already  perpetrated  ;  which  consists  in  its  i:>un- 
ishment  and  remission.  This  efficiency  is  occupied  about  sin 
as  it  is  such  :  For  sin  is  punished  and  pardoned  as  it  is  an 
evil,  and  hecause  it  is  an  evil.  (1.)  The  punishment  of  sin  is 
an  act  of  the  providence  of  God,  by  which  sin  is  repaid  with 
the  punishment  that  is  due  to  it  according  to  the  justice  of 
God.  This  punishment  either  belongs  to  the  present  life,  or 
to  that  which  is  to  come,  (i.)  The  latter  is  the  eternal  separa- 
tion of  the  whole  man  from  God,  and  his  anguish  and  torture 
in  the  lake  of  fire.     (Matt,  xxv,  41 ;  Kev.  xx,  15.)     (ii.)  The 


PUBLIC   DISPUTATIONS.  521 

punishment  inflicted  in  this  life,  is  either  corporal  or  spirit- 
ual. Those  chastisements  lohich  relate  to  the  bodij^  and  to  the 
state  of  the  animal  life,  are  various  ;  but  the  enumeration  of 
them  is  not  necessary  for  our  purpose.  But  spiritual  pun- 
ishment must  be  diligently  considered  ;  which  is  such  a  pun- 
ishment of  a  previous  sin,  as  to  be  also  the  cause  of  other 
subsequent  sins,  through  the  malice  of  him  on  whom  it  is  in- 
flicted. It  is  a  privation  of  grace,  and  a  delivering  up  to  the 
power  of  evil.  But  privation  is  either  that  of  habitual*  grace, 
or  that  of  assisting  grace.  The  former  is  through  the  blind- 
ing of  the  mind,  and  tlie  hardening  of  the  heart.  (Isai.  vi,  9, 
10.)  The  latter  is  \_ablatio]  the  withdrawing  of  the  assistance 
of  the  Holy  Spirit,  who  is  wont,  inwardly  "  to  help  our  in- 
firmities," (Rom.  viii,  26,)  and  outioardly  io  repress  the  tempt- 
ations of  Satan  and  the  world  both  on  the  right  hand  and  on 
the  left ;  in  this  holy  service,  he  also  engages  the  ministry  and 
the  care  of  good  angels.  (Heb.  i,  14;  Psalm  xci,  11.)  A 
DELIVERING  UP  to  the  powcr  of  evil  is,  either  "  giving  sinners 
over  to  a  reprobate  mind"  and  to  the  efiicacy  of  error,  (Rom. 
i,  28;  2  Thess.  ii,  9-11,)  or  to  the  desires  of  the  flesh  and 
to  the  lusts  of  sin,  (Rom.  i,  24,)  or  lastly  to  the  power  of  Sa- 
tan, "  the  god  of  this  world,"  (2  Cor.  iv,  4,)  "  who  worketh 
powerfully  in  the  children  of  disobedience."  (Ephes.  ii,  2.) 
But  because  from  this  punishment  arise  many  other  sins,  and 
this  not  only  according  to  the  certain  knowledge  of  God,  by 
which  He  knows  that  if  He  thus  punishes,  they  will  thence 
arise,  but  likewise  according  to  his  purpose  by  which  He  re- 
solves thus  to  punish — hence  occur  the  following  expressions  : 
"  I  will  harden  the  heart  of  Pharaoh,"  ifec.  (Exod.  iv,  21 ;  vii, 
4.)  "  ]S'otwithstanding,  the  sons  of  Eli  barkened  not  unto 
the  voice  of  their  father,  because  it  was  the  will  of  the 
Lord  to  slay  them."  (1  Sain,  ii,  25.)  "  But  Amaziah  would 
not  hearken  to  the  answer  of  Joash,  king  of  Israel ;  for  it 
came  of  God,  that  he  might  deliver  them  into  the  hand  of 
their  enemies,  because  they  sought  after  the  gods  of  Edom." 
(2  Chron.  xxv,  20.)  This  consideration  distinguishes  the  gov- 
ernance of  God  concerning  sins,  so  far  as  it  is  occupied  con- 

*  See  note  on  page  508. 


522  JAMES    ARMINrUS. 

cerning  either  those  sinners  who  are  hardened,  or  those  who 
are  not  hardened. 

XIY.  (2.)  The  pakdon  or  remission  of  sin  is  an  act  of  the 
Providence  of  God,  by  which  the  guilt  of  sin  is  forgiven,  and 
the  punishment  due  to  sin  on  account  of  its  guilt  is  taken 
away.     As  this  remission  restores,  to  the  favor  of  God,  the  man 
who  had  previously  been  an  enemy;  so  it  also  causes  the  Di- 
vine administration  respecting  him  to  be  afterwards  entirely 
gracious,  so  far  as  equity  and  justice  require.     That  is,  through 
this  pardon,  he  is  free  from  those  spiritual  punishments  which 
have  been  enumerated  in  the  preceding  Thesis ;  (Psalm  li, 
10-12  ;)  and  though  not  exempt  from  corporal  chastisements, 
yet  he  is  not  visited  with  them  through  the  anger  of  God  as 
the  punisher  of  sin,  but  only  through  [ciffedu']  the  desire  of 
God  thus  to  declare  that  He  hates  sin,  and  besides  so  to  chas- 
tise as  to  deter  the  sinner  from  again  falling  into  it.     (2  Sam. 
xii,  11-13.)     For  which  reason,  the  government  of  Providence 
with  regard  to  this  man  is  entirely  different  from  that  under 
which  he  remained  before  he  obtained  remission.     (Psalm. 
cxix,  67 ;  1  Cor.  xi,  32  ;  Psalm  xxxii,  1,  6.)     This  considera- 
tion is  exceedingly  useful  for  producing  in  man  a  solicitous 
care  and  a  diligent  endeavor  to  obtain  grace  from  God,  which 
may  not  only  be  sufficient  to  preserve  him  in  future  from  sin- 
ning but  which  may  likewise  be  so  administered  by  the  gra- 
cious Providence  of  God,  as  God  knows  to  be  [congnium'\  best 
fitted  to  keep  him  in  the  very  act  from  sin. 

XY.  This  is  the  efficiency  of  Divine  Providence  concerning 
sin,  which  cannot  be  accused  of  the  least  injustice.  (1.)  For 
with  respect  to  to  the  hendeking  of  sin,  that  which  is  em- 
ployed by  God  is  sufficient  in  its  own  nature  to  hinder,  and  by 
which  \_debe7'et]  it  is  the  duty  of  the  creature  to  be  hindered 
from  sin,  by  which  also  he  might  actually  be  hindered  unless 
he  offered  resistance  and  [deesset^  "  was  wanting  to,"  or]  failed 
of  the  proffered  grace.  But  God  is  not  bound  to  employ  all 
the  methods  which  are  possible  to  Him  for  the  hindrance  of 
sin.  (Kom.  i  and  ii ;  Isai.  v,  4  ;  Matt,  xi,  21-23.)  (2.)  But 
the  cause  of  sin  cannot  be  ascribed  to  the  Divine  PEEivnssioN-. 
jSTot  the  efficient  causey  for  it  is  a  suspension  of  the  Divine 


rULLIO   DISPUTATIONS.  623 

efficiency.  Not  the  deficient  cause;  for  it  pre-supposed,  that 
man  had  \jpotcntiairi\  a  capability  not  to  commit  sin,  by  the 
aid  of  Divine  grace,  wliich  is  either  near  and  ready  ;  or  if  it 
be  wanting,  it  is  \iioii  yredo]  removed  to  a  distance  by  the 
fault  of  the  man  himself.  (3.)  The  pkesenting  of  arguments 
AND  OCCASIONS  docs  not  cause  sin,  unless,  jper  accidens^  acci- 
dentally. For  it  is  administered  in  such  a  manner,  as  to 
allow  the  creature  not  only  the  spontaneous  but  also  the  free 
use  of  his  own  motions  and  actions.  But  God  is  perfectly  at 
liberty  in  this  manner  to  try  the  obedience  of  his  creature. 
(4.)  Neither  can  injustice  be  ascribed  with  any  propriety  to 
the  DnaxE  concureence.  For  there  is  no  reason  in  e:dstence 
why  God  ought  to  deny  his  concurrence  to  that  act  which,  on 
account  of  the  precept  imposed,  cannot  be  committed  by  the 
creatm*e  without  sin ;  (Gen.  ii,  16,  17 ;  which  concurrence 
God  would  grant  to  the  same  act  of  the  creature,  if  a  law  had 
not  been  made.  (5.)  Direction  and  determination  have  no 
difficulty.  (6.)  Puniskment  and  pardon  have  in  them  mani- 
fest equity,  even  that  punishment  which  contains  blinding  and 
hardening ;  since  God  is  not  wont  to  inflict  it  except  for  the 
deep  demerit  and  the  almost  \_dej)Ioratuin'\  desperate  contu- 
macy of  his  intelligent  creature.  (Isai.  vi,  7 ;  Eom.  i ;  2 
Thess.  ii,  9-12.) 


DISPUTATION  XI. 

ON   THE   FREE   WILL    OF   JIAN   AND   ITS   POWERS. 

Respondent^  Paul  Leonards. 

I.  The  word,  arhitrium^  "choice,"  or  "free  will,"  properly 
signifies  both  the  faculty  of  the  mind  or  iinder standing^  by 
which  the  mind  is  enabled  to  judge  about  any  thing  proposed 
to  it,  and  the  judgment  itself -^'hxoh  the  mind  forms  according 
to  that  faculty.  But  it  is  transferred  from  the  mind  to  the 
WILL,  on  account  of  the  very  close  [imioncni]  connection  which 


524  JAMES    AEMCSnUS. 

subsists  between  them.  Liberty,  when  attributed  to  the  will, 
is  properiy  an  affection  of  the  will,  though  it  has  its  root  in 
the  understanding  and  reason.  Generally  considered,  it  is 
various.  (1.)  It  is  a  feeedom  from  [impeno]  the  control  or 
jurisdiction  of  one  who  commands,  and  from  an  obligation  to 
render  obedience.  (2.)  From  the  inspection,  care,  and  gov- 
ernment of  a  superior.  (3.)  It  is  also  a  freedom  from  neces- 
sity, whether  this  proceeds  from  an  external  cause  compelling, 
or  from  a  nature  inwardly  determining  absolutely  to  one  thing. 
(4.)  It  is  a  freedom  from  sin  and  its  dominion.  (5.)  And  a 
freedom  from  misery. 

II.  Of  these  five  modes  of  liberty,  the  first  two  appertain 
to  God  alone ;  to  whom  also  on  this  account,  avrs^atfia^  perfect 
independence,  or  complete  freedom  of  action,  is  attributed. 
But  the  remaining  three  modes  may  belong  to  man,  nay  in  a 
certain  respect  they  do  pertain  to  him.  And,  indeed,  the  for- 
mer, namely,  freedom  from  necessity  always  pertains  to  him 
because  it  exists  naturally  in  the  will,  as  its  proper  attri- 
bute, so  that  there  cannot  be  any  will  if  it  be  not  free. 
The  freedom  from  misery^  which  pertains  to  man  when 
recently  created  and  not  then  fallen  into  sin,  will  again  per- 
tain to  him  when  he  shall  be  translated  in  body  and  soul  into 
celestial  blessedness.     But  about  these  two  modes  also,  of 

freedom  from  necessity  and  from  Qnisery^  we  have  here  no 
dispute.  It  remains,  therefore,  for  us,  to  discuss  that  which  is 
a  freedom  from  sin  and  its  dominion^  and  which  is  the  prin- 
cipal controversy  of  these  times. 

III.  It  is  therefore  asked,  is  there  within  man  a  freedom  of 
will  from  sin  and  its  dominion,  and  how  far  does  it  extend  ? 
Or  rather,  what  are  the  powers  of  the  whole  man  to  under- 
stand, to  will,  and  to  do  that  which  is  good  ?  To  return  an 
appropriate  answer  to  this  question,  the  distinction  of  a  good 
object,  and  the  diversity  of  men's  conditions,  must  both  enter 
into  our  consideration.  The  good  things  presented  to  man  are 
three,  natural^  which  he  has  in  common  with  many  other 
creatures ;  animal,  which  belong  to  him  as  a  man  ;  and 
spiritual,  which  are  also  deservedly  called  Celestial  or  Divine, 
and  which  are  consentaneous  to  him  as  being  a  partaker  of 


PTJBLIC   DISPUTATIONS.  525 

the  Divine  Xature.  The  states  or  conditions  are  likewise 
three,  that  of  primitive  innocence,  in  which  God  placed  him  by 
creation;  that  of  subsequent  corricption,  into  which  he  fell 
through  sin  when  destitute  of  primitive  innocence  ;  and,  lastly, 
that  of  renewed  righteousness,  to  which  state  he  is  restored  by 
the  grace  of  Christ. 

IV.  But  because  it  is  of  little  importance  to  our  present 
purpose  to  investigate  what  may  be  the  jjowers  of  free  will  to 
undei*stand,  to  will,  and  to  do  natural  and  animal  good  things ; 
we  will  omit  tliem,  and  enter  on  the  consideration  of  sjnritual 
good,  that  concerns  the  spiritual  life  of  man,  which  he  is 
bound  to  live  according  to  godliness,  enquiring  from  the  Scrip- 
tures what  powers  man  possesses,  while  he  is  in  the  way  of 
this  animal  life,  to  understand,  to  will,  and  to  do  spiritual 
good  things,  which  alone  are  truly  good  and  pleasing  to  God. 
In  this  enquiry  the  oJEhce  of  a  Director  will  be  performed  by  a 
consideration  of  tlie  three  states,  of  which  we  have  already 
treated,  [§  III,]  varied  as  such^  consideration  must  be  in  the 
relation  of  these  powers  to  the  change  of  each  state. 

V.  In  the  state  of  primitive  innocence,  man  had  a  mind 
endued  with  a  clear  understanding  of  heavenly  light  and  truth 
concerning  God,  and  his  works  and  will,  as  for  as  was  suffi- 
cient for  the  salvation  of  man  and  the  glory  of  God  ;  he  had 
a  heart  imbued  with  "  righteousness  and  true  holiness,"  and 
with  a  true  and  saving  love  of  good  ;  and  powers  abundantly 
[instructa8'\  qualified  or  furnished  perfectly  to  fulfill  the  law 
which  God  had  imposed  on  him.  This  admits  easily  of  proof, 
from  the  description  of  the  image  of  God,  after  which  man  is 
said  to  have  been  created,  (Gen.  i,  26,  27,)  from  the  law  di- 
vinely imposed  on  him,  which  had  a  promise  and  a  threat 
appended  to  it,  (ii,  17,)  and  lastly  from  the  analogous  restora- 
tion of  the  same  image  in  Christ  Jesus.  (Ephes.  iv,  24: ; 
Col.  iii,  10.) 

YI.  But  man  was  not  so  confirmed  in  this  state  of  inno- 
cence, as  to  be  ijicapable  of  being  moved,  [sjKcie]  by  the  rep- 
resentation presented  to  him  of  some  good,  (whether  it  was  of 
an  inferior  kind  and  relating  to  tins  animal  life,  or  of  a  supe- 
rior kind  and  relating  to  spiritual  life,)  inordinately  and  un- 


526  '    JAMES   AEMIKItrS. 

lawfully  to  look  upon  it  and  to  desire  it,  and  of  liis  own 
spontaneous  as  well  as  free  motion,  and  through  a  preposter- 
ous desire  for  that  good,  to  decline  from  the  obedience  which 
had  been  prescribed  to  him.  I^ay,  [aversiis]  having  turned 
away  from  the  light  of  his  own  mind  and  his  chief  good, 
which  is  God,  or,  at  least,  [conversus]  having  turned  towards 
that  chief  good  not  in  the  manner  in  which  he  ought  to  have 
done,  and  besides  having  turned  in  mind  and  heart  towards 
an  inferior  good,  he  transgressed  the  command  given  to  him 
for  life.  By  this  foul  deed,  he  precipitated  himself  from  that 
noble  and  elevated  condition  into  a  state  of  the  deepest  infe- 
licity, which  is  TJNDEE  THE  DOMINION  OF  SIN.  For  "  to  whom 
any  one  yields  himself  a  servant  to  obey,"  (Eom.  vi,  16,)  and 
"  of  whom  a  man  is  overcome,  of  the  same  is  he  brought  in 
bondage,"  and  is  his  regularly  assigned  slave.     (2  Pet.  ii,  19.) 

YII.  In  this  state,  the  free  will  of  man  towards  the  true 
good  is  not  only  wounded,  maimed,  infinn,  bent,  and  [atienu- 
atuiTi]  weakened  ;  but  it  is  also  [cajytlvatiwi]  imprisoned,  de- 
stroyed, and  lost.  And  its  powers  are  not  only  debilitated  and 
useless  unless  they  be  assisted  by  grace,  but  it  lias  no  powers 
whatever  except  such  as  are  excited  by  Divine  grace.  For 
Christ  has  said,  "  Without  me  ye  can  do  nothing."  St.  Au- 
gustine, after  having  diligently  meditated  upon  each  word  in 
this  passage,  speaks  thus  :  "  Christ  does  not  say,  without  me, 
ye  can  do  but  little  ;  neither  does  He  say,  without  me  ye 
can  do  any  aeduous  thing,  nor  without  me  ye  can  do  it  with 
difficulty.  But  he  says,  luithout  me  ye  can  do  nothing  !  !N'or 
does  he  say,  without  me  ye  cannot  \_i)erficere\  cosiplete  any 
iking  ;  but  without  me  ye  can  do  nothing."  That  this  may 
be  made  more  manifestly  to  appear,  we  will  separately  con- 
sider the  mind,  the  affections  or  will,  and  \_]potentiam'\  the  ca- 
pability, as  contra-distinguished  from  them,  as  w^ell  as  the 
life  itself  of  an  miregenerate  man. 

YIII.  1.  The  mind  of  man,  in  this  state,  is  dark,  destitute 
of  the  saving  knowledge  of  God,  and,  according  to  the  Apostle, 
incapable  of  those  things  which  belong  to  the  Spirit  of  God. 
For  "  the  animal  man  has  no  perception  of  the  things  of  the 
Spirit  of  God ;"   (1  Cor.  ii,  14: ;)   in  which  passage  man  is 


PUBLIC  DISPUTATIONS.  527 

called  "  animal,"  not  from  the  animal  body,  but  from  anima^ 
the  soul  itself,  which  is  the  most  noble  part  of  man,  but  which 
is  so  encompassed  about  with  the  clouds  of  ignorance,  as  to  be 
distingulslied  by  the  epithets  of  "  vain"  and  "  foolish  ;"  and 
men  themselves,  thus  darkened  in  their  minds,  are  denomina- 
ted [amentes]  "  mad"  or  foolish,  "  fools,"  and  even  "  darkness" 
itself.  (Rom.  i,  21,  22  ;  Ephcs.  iv,  IT,  18  ;  Titus  iii,  3  ;  Ephes. 
V,  8.)  This  is  true,  not  only  when,  from  the  truth  of  the  law 
which  has  in  some  measure  been  inscribed  on  the  mind,  it  is 
preparing  to  form  conclusions  by  the  understanding  ;  but  like- 
wise when,  by  simple  apprehension,  it  would  receive  the  truth 
of  the  gospel  externally  offered  to  it.  For  the  human  mind 
judges  that  to  be  "  foolishness"  which  is  the  most  excellent 
"  wisdom"  of  God.  (1  Cor.  i,  18,  24.)  On  this  account,  what 
is  here  said  must  be  understood  not  only  of  j^yactical  under- 
standing and  the  judgment  [singularis]  of  pm^iicular  appro- 
bation, but  also  of  theoretical  understanding  and  the  judgment 
of  ^f?ic/'a?  estimation. 

IX.  2.  To  the  darkness  of  the  mind  succeeds  the  jyerverse- 
ness  of  the  affections  and  of  the  hearty  according  to  which  it 
hates  and  has  an  aversion  to  that  which  is  truly  good  and 
pleasing  to  God  ;  but  it  loves  and  pursues  what  is  evil.  The 
Apostle  was  miable  to  afford  a  more  luminous  description  of 
this  perverseness,  than  he  has  given  in  the  following  words  : 
"  The  carnal  mind  is  enmity  against  God.  For  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be.  So  then,  they  that 
are  in  the  flesh  cannot  please  God."  (Rom.  viii,  7.)  For  this 
reason,  the  human  heart  itself  is  very  often  called  deceitful  and 
perverse,  uncircumcised,  hard  and  stony."  (Jer.  xiii,  10 ; 
xvii,  9  ;  Ezek.  xxxvi,  26.)  Its  [figmcntum]  imagination  is 
said  to  be  "  only  evil  from  his  very  youth  ;"  (Gen.  vi,  5  ;  viii, 
21 ;)  and  "  out  of  the  heart  proceed  evil  thoughts,  mm'ders, 
adulteries,"  &c.     (Matt,  xv,  19.) 

X.  3.  Exactly  correspondent  to  this  darkness  of  the  mind, 
and  perverseness  of  the  heart,  is  [im^potentia^  the  uttc?'  weak- 
ness of  all  the  powers  to  perform  that  which  is  truly  good,  and 
to  omit  the  perpetration  of  that  which  is  evil,  in  a  due  mode 
and  from  a  due  end  and  cause.     The  subjoired  sayings  of 


528  JAMES    AEMEsrnjS. 

Christ  serve  to  describe  this  impotence.  "  A  corruj^t  tree 
caiinot  bring  forth  good  fruit."  (Matt,  vii,  18.)  "How  can 
ye,  being  evil,  speak  good  things  ?"  (xii,  34.)  The  following 
relates  to  the  good  which  is  properly  prescribed  in  the  gospel : 
"  No  man  can  come  to  me,  except  the  Father  draw  him." 
(John  vi,  44.)  As  do  likewise  the  following  words  of  the 
Apostle  :  "  The  carnal  mind  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be ;"  (Rom.  viii,  7 ;)  therefore,  that  man 
over  whom  it  has  dominion,  cannot  perform  what  the  law 
commands.  The  same  Apostle  says,  "  When  we  were  in  the 
flesh,  the  motions  of  sins  wrought  in  us,"  or  flourished  ener- 
getically, (vii,  5.)  To  the  same  purpose  are  all  those  pas- 
sages in  which  the  man  existino-  in  this  state  is  said  to  be  under 
the  power  of  sin  and  Satan,  reduced  to  the  condition  of  a  slave, 
and  "taken  captive  by  the  Devil."  (Eom,  vi,  20;  2  Tim. 
ii,  26.) 

XI.  4.  To  these  let  the  consideration  of  theioliole  of  the  life 
of  man  who  is  [constituti]  placed  under  sin,  be  added,  of 
which  the  Scriptures  exhibit  to  us  the  m.ost  lumino  s  descrijD- 
tions  ;  and  it  will  be  evident,  that  nothing  can  be  spoken  more 
truly  concerning  man  in  this  state,  than  that  he  is  altogether 
dead  in  sin.  (Rom.  iii,  10-19.)  To  these  let  the  testimonies 
of  Scripture  be  joi  ed,  in  which  are  described  the  benefits  of 
Christ,  which  are  conferred  by  his  Spirit  on  the  human  mind 
and  will,  and  thus  on  the  whole  man.  (1  Cor.  vi,  9-11 ;  Gal. 
V,  19-25  ;  Ephes.  ii,  2-7  ;  iv,  17-20  ;  Titus  iii,  3-7.)  For, 
the  blessings  of  which  man  has  been  deprived  by  sin,  cannot 
be  rendered  more  obviously  apparent,  than  by  the  immense 
[mmndo']  mass  of  benefits  which  accrue  to  believers  through 
the  Holy  Spirit  ;  when,  in  truth,  nature  is  understood  to  be 
devoid  of  all  that  which,  as  the  Scriptures  testify,  is  performed 
in  man  and  communicated  by  the  operation  of  the  Holy  Spirit. 
Therefore,  if  "  where  the  Spirit  of  the  Lord  is,  there  is  liberty;" 
(2  Cor.  iii,  17  ;)  and  if  those  alone  be  "  free  indeed  whom  the 
Son  hath  made  free  ;  (John  viii,  36  ;)  it  follows,  that  our  will 
is  not  free  from  the  first  iall ;  that  is,  it  is  not  free  to  good, 
^  unless  it  be  made  free  by  the  Son  tln'ough  his  Spirit. 

Xn.  But  far  difierent  from  this  is  [j'atio']  the  consideration 


PUBLIC   DISPUTATIONS.  529 

of  tho  free  will  of  man,  as  constituted  in  the  tliird  state  of 
KENEWED  RiGnTEOusNESs.  FoF  wlicn  a  kncw  light  and  knowl- 
edge of  God  and  Christ,  and  of  the  Divine  will,  have  been 
kindled  in  his  mind ;  and  when  new  affections,  inclinations 
and  motions  agreeing  with  the  law  of  God,  have  been  excited 
in  his  heart,  and  new  powers  have  been  [ingencratw]  produced 
in  him  ;  it  comes  to  pass,  that,  being  liberated  from  the  king- 
dom ot  darkness,  and  being  now  made  "  light  in  the  Lord," 
(Ephes.  V,  8,)  he  understands  the  true  and  saving  good  ;  that, 
after  the  hardness  of  his  stony  heart  has  been  changed  into  the 
softness  of  flesh,  and  the  law  of  God  according  to  the  covenant 
of  grace  has  been  inscribed  on  it,  (Jer.  xxxi,  32-35,)  he  loves 
and  embraces  that  which  is  good,  just,  and  holj  ;  and  that, 
being  made  [jjotens]  capable  in  Christ,  co-operating  now  with 
God,  he  prosecutes  the  good  which  he  knows  and  loves,  and 
he  begins  himself  to  perform  it  in  deed.  But  this,  whatever 
it  may  be  of  knowledge,  holiness  and  power,  is  all  begotten 
within  him  by  the  Holy  Spirit ;  who  is,  on  this  account,  called 
"  the  Spirit  of  wisdom  and  understanding,  of  counsel  and 
might,  of  knowledge  and  the  fear  of  Jehovah,"  (Isai.  xi,  2,) 
"the  Spirit  of  grace,"  (Zech.  xii,  10,)  "of  iaith,"  (2  Cor.  iv, 
13,)  "the  Spirit  of  adoption"  into  sonS,  (Rom.  viii,  16,)  and 
."  the  Spirit  of  holiness  ;"  and  to  whom  the  acts  of  illumina- 
tion, regeneration,  renovation,  and  confirmation,  are  attributed 
in  the  Scriptures. 

XIII.  But  two  things  must  be  here  observed.  The  fikst  is, 
that  this  work  of  regeneration  and  ilhnnination  is  not  com- 
pleted in  one  moment ;  but  that  it  is  advanced  and  promoted, 
from  [die]  time  to  time,  by  daily  increase.  For  "our  old  man 
is  crucified,  that  the  body  of  sin  might  be  destroyed,"  (Eom. 
vi,  6,)  and  "  that  the  inward  man  may  be  renewed  day  by  day." 
(2  Cor.  iv,  IG.)  For  this  reason,  in  regenerate  persons,  as  long 
as  thev  inhabit  these  mortal  bodies,  "  the  flesh  lusteth  asrainst 
the  Si)irit."  (Gal.  v,  17.)  Hence  it  arises,  that  they  can 
neither  perform  any  good  thing  without  great  resistance  and 
violent  struggles,  nor  abstain  from  the  commission  of  evil. 
Kay,  it  also  liappens,  that,  either  through  ignorance  or  infir- 
mity, and  sometimes  through  [picditia]  perverseuess,  they  sin, 
34  VOL.  I. 


530  JAMES   AKMINIUS. 

as  we  may  see  in  the  cases  of  Moses,  Aaron,  Barnabas,  Peter 
and  David.  iN^either  is  sucli  an  occnrrence  only  accidental; 
but,  even  in  those  who  are  the  most  perfect,  the  following 
Scriptures  have  their  fulfilment :  "  In  many  things  we  all 
oifend ;"  (James  iii,  3  ;)  and  "  There  is  no  man  that  sinneth 
not."     (1  Kings  viii,  46.) 

XIY.  The  SECOND  thing  to  be  observed  is,  that  as  the  very 
first  commencement  of  every  good  thing,  so  likewise  the  pro- 
gress, continuance  and  confirmation,  nay,  even  the  persever- 
ance in  good,  are  not  from  ourselves,  but  from  God  through 
the  Holy  Spirit.  For  "  He  who  hath  begun  a  good  work  in 
you,  will  perform  it  until  the  day  of  Jesus  Christ ;"  (Phil,  i, 
6  ;)  and  "  wo  are  kept  by  the  power  of  God  through  faith." 
(1  Peter  i,  5.)  "  The  God  of  all  grace  makes  us  perfect,  stab- 
lishes,  strengthens  and  settles  us."  (i,  10.)  But  if  it  happens 
that  persons  fall  into  sin  who  have  been  born  again,  they 
neither  repent  nor  rise  again  unless  they  be  raised  up  again 
by  God  through  the  power  of  his  Spirit,  and  be  renewed  to 
repentance.  This  is  proved  in  the  most  satisfactory  manner, 
by  the  example  of  David  and  of  Peter.  "  Every  good  and 
perfect  gift,  therefore,  is  from  above,  and  cometh  down  from 
the  Father  of  lights,"  ('James  i,  17,)  by  whose  power  the  dead 
are  animated  that  they  may  live,  the  fallen  are  raised  up  that 
they  may  recover  themselves,  the  blind  are  illuminated  that 
they  may  see,  the  unwilling  are  incited  that  they  may  become 
willing,  the  weak  are  confirmed  that  they  may  stand,  the  will- 
ing are  assisted  that  they  may  work  and  may  co-operate  with 
God.  "  To  whom  be  praise  and  glory  in  the  church,  by  Christ 
Jesus,  throughout  all  ages,  world  without  end.    Amen  !" 


"  Subsequent  oy:  foUoiDing  grace  does  indeed  assist  the  good 
purpose  of  man  ;  but  this  good  purpose  would  have  no  exist- 
ence unless  through  preceding  or  j^reventing  grace.  And 
though  the  desire  of  man,  which  is  called  good^  be  assisted  by 
grace  when  it  begins  to  be ;  yet  it  does  not  begin  without 
grace,  but  is  inspired  by  Him,  concerning  whom  the  Apostle 


PUBLIC   DISrUTATIONS.  531 

writes  thus,  ihmiks  he  to  God^  vjJio  ^^iit  the  same  earnest  care 
into  the  heart  of  Titus  for  you.  If  God  \jlat^  incites  any  one 
to  have  '  an  earnest  care'  for  others,  He  will  '  put  it  into  the 
Iieart'  of  some  other  pei-son  to  have  '  an  earnest  care'  for  him." 
AuGusTLNrs,  Contra.  2  J^pist.  Pelag.  I.  2.  c.  9. 

"  What  then.,  you  ask,  does  free  will  do  f  I  reply  with 
brevity,  it  saves.  Take  away  free  "\\tll,  and  nothing  will  be 
left  to  be  saved.  Take  away  gkace,  and  nothing  will  be  left 
\unde  salvetu?']  as  the  source  of  salvation.  This  work  [of  sal- 
vation] cannot  be  effected  without  two  parties — o?ie^  from 
whom  [sit]  it  may  come :  the  other,  to  whom  or  in  whom  it 
may  be  ^vl•ought.  God  is  the  author  of  salvation.  Tree  will 
[tantum  capere]  is  only  capable  of  being  saved.  Xo  one, 
except  God,  is  able  to  bestow  salvation  ;  and  nothing,  except 
free  will,  is  capable  of  receiving  it."  Beknaedus,  De  Libero 
Arbit.  et  Gratia. 


DISPUTATION  Xn. 


ox  the  law  of  god. 


Ilesjpondent,  Diontsius  Speanckhutsen. 


I.  Law  in  general  is  defined,  either  from  its  end,  "  an  ordi- 
nance of  right  reason  for  the  common  and  particular  good  of 
all  and  of  each  of  those  who  are  subordinate  to  it,  \latci\  enacted 
by  Ilim  who  has  the  care  of  the  whole  community,  and,  in  it, 
that  of  each  individual."  Or  from  its  foem  and  its  efficacy, 
"  an  ordinance  commanding  what  must  be  done,  and  what 
omitted ;  it  is  enacted  by  Ilim,  who  possesses  the  right  of  re- 
quiring obedience ;  and  it  binds  to  obedience  a  creature  who 
abounds  in  the  use  of  reason  and  the  exercise  of  liberty,  by 
the  sacred  promise  of  a  reward  and  by  the  denmiciatiou  of  a 
punishment."  It  is  likewise  distinguished  into  Human  and 
Divine.  A  Divine  law  has  God  for  its  author,  ii  Human  law 
has  man  for  its  author ;  not  that  any  law  enacted  by  man  is 


582  JAMES    AEMINIUS. 

clioice  and  good,  whicli  may  not  be  referred  to  God,  the  au- 
thor of  every  good  ;  but  because  men  deduce  from  the  Divine 
law  such  precepts  as  are  accommodated  to  the  state  of  which 
they  have  the  charge  and  oversight,  according  to  its  particular 
condition  and  circumstances.  At  present  we  will  treat  upon 
the  Divine  law, 

II.  The  Divine  law  may  be  considered,  either  as  it  is  im- 
pressed on  the  minds  of  men  [insito]  hy  the  ingrafted  loord  / 
(Rom.  ii,  14,  15  ;)  as  it  is  communicated  hj  words  audibly  pro- 
nounced, (Gal.  ii,  17,)  or  as  it  is  comprised  in  loriting.  (Exod. 
xxxiv,  1.)  These  modes  of  legislation  do  not  differ  in  their 
entire  objects  :  but  they  may  admit  of  discrimination  in  this 
way,  the  first  seems  to  serve  as  a  kind  of  foundation  to  the 
rest ;  but  the  two  others  extend  themselves  further,  even  to 
those  things  which  are  commanded  and  forbidden.  We  will 
now  treat  upon  the  laio  of  God  which  is  coTnprised  in  lori- 
ting  /  and  which  is  also  called  "  the  law  of  Moses  ;"  because 
God  used  him  as  a  mediator  to  deliver  it  to  the  children  of 
Israel.  (Mai.  iv,  4;  Gal.  iii,  10.)  But  it  is  three-fold  accord- 
ing to  the  variety  of  the  object,  that  is,  of  the  works  to  be  per- 
formed. The  first  is  called  the  Ethical^  or  Moral  Laio :  (Ex- 
odus XX.)  The  second,  the  Sacred  or  Cereino7iial.  The  third 
the  Political^  Judicial  or  Forensic Lavj. 

m.  1.  The  Moral  Law  is  distributed  through  the  whole 
of  the  Scriptures  of  the  Old  and  I^ew  Testament,  and  is  summa- 
rily contained  in  the  Decalogue.  It  is  an  ordinance  that  com- 
mands those  things  which  God  [hahef]  accounts  grateful  of 
themselves,  and  which  it  is  his  will  to  be  performed  by  all 
men  at  all  times  and  in  all  places  ;  and  that  forbids  the 
contrary  things.  (1  Sam,  xv,  22  ;  Amos  v,  21-21 ;  Micah  vi, 
6-8.)  It  is  therefore  the  perpetual  and  immutable  rule  of  liv- 
ing, the  express  image  of  the  internal  Divine  conception  ;  ac- 
cording to  which,  God,  the  great  lawgiver,  judges  it  right  and 
equitable  that  a  rational  creature  should  always  and  in  every 
place  order  and  direct  the  whole  of  his  life.  It  is  briefly  con- 
tained in  the  love  of  God  and  of  our  neighbor/  (Matt,  xxii, 
36-39  ;)  whether  partly  consisting  of  those  services  which  re- 
late to  the  love,  honor,  fear,  and  worship  of  God  ;  (Mai.  i,  6 ;) 


PUBLIC   DISPUTATIONS.  533 

or  partly  consisting  of  tliose  duties  wliicli  we  owe  to  our  neigh- 
bors, superiors,  inferiors,  and  etj^uals  :  (Rom.  xii,  xiii,  &  xiv  ;) 
in  the  wide  circle  of  which  are  also  comprehended  those  things 
which  every  man  is  bound  to  perform  to  himself.  (Tit.  ii,  11, 12.) 
lY.  The  uses  of  the  moral  law  are  various,  according  to 
the  different  conditions  of  man.  (1.)  The  primary  use,  and 
that  which  was  of  itself  intended  by  God  according  to  his  love 
for  \ justitiain]  rigbteousnes  and  for  his  creatures,  was,  thai 
mail  by  it  tn'ght  he  quickened  or  made  alive^  that  is,  that  he 
might  perform  it,  and  by  its  performance  might  be  justified, 
and  might  "of  debt"  receive  the  reward  which  was  promised 
through  it.  (Rom.  ii,  13 ;  x,  5 ;  iv,  4.)  And  this  use  was 
accommodated  to  the  primitive  state  of  man,  when  sin  had 
not  yet  entered  into  the  world.  (2.)  The  first  use  in  order  of 
the  moral  law,  under  a  state  of  sin,  is  against  man  as  a  sinner, 
not  only  that  it  may  accuse  hir/i  of  transgression  and  guilty 
and  may  siibject  him  to  tJie  wrath  of  God  and  condemnation  y 
(Rom.  iii,  19,  20  ;)  but  that  it  may  Vikevnse  convince  him  [im- 
potentiaj  of  his  utter  indbility  to  resist  sin  and  to  suhject  hirrh- 
self  to  the  law.  (Rom.  vii.)  Since  God  has  been  pleased 
mercifully  and  graciously  to  treat  with  sinful  man,  the  next 
use  of  the  law  towards  the  sinner  is,  that  it  may  compel  him 
who  is  thus  canvicted  and  suhjected  to  condemnation^  to  desire 
and  seek  the  grace  of  God^  and  that  it  may  force  him  to  flee 
to  Christ  either  as  the  2>'>"omiscd  or  as  the  im])arted  deliverer. 
(Gal.  ii,  16,  17.)  Besides,  in  this  state  of  sin,  the  moral  law 
is  serviceable,  not  only  to  God,  that,  by  the  dread  of  punish- 
ment and  the  promise  of  temporal  rewards,  he  may  restrain 
men  under  its  guidance  at  least  from  the  outward  work  of  sin 
and  from  flagrant  crimes ;  (1  Tim.  i,  9,  10 ;)  but  it  is  also 
serviceable  to  Sin,  when  dwelling  and  reigning  in  a  carnal 
man  who  is  under  the  law,  that  it  may  inflame  the  desire  of 
sin,  may  increase  sin,  and  may  "work  within  him  all  manner 
of  concupiscence."  (Rom.  vi,  12-14  ;  vii,  5,  8,  11,  13.)  In 
the  former  case,  God  employs  the  law  through  his  goodness 
and  his  love  for  [societatem  animalem^  civil  and  social  inter- 
course among  mankind.  In  the  latter  case,  it  is  employed 
thi'ough  the  malice  of  sin  which  reigns  and  has  the  dominion. 


534  JAMES    AEMTOTUS. 

Y.  (3.)  The  third  use  of  the  moral  law  is  towards  a  man, 
as  now  born  again  by  the  Spirit  of  God  and  of  Christ,  and  is 
agreeable  to  the  state  of  grace,  that  it  may  he  a  perpetual  rule 
for  directing  Ms  life  [secnndnm  Deum  et  Spiritum]  in  a 
godly  and  spiritual  manner :  (Titus  iii,  8  ;  James  ii,  8.)  ISTot 
tliat  man  may  be  justified  ;  because  for  this  purpose  it  is  ren- 
dered "  weak  through  the  flesh"  and  useless,  even  if  man  had 
committed  only  a  single  sin  :  (Rom.  viii,  3.)  But  that  he  may 
render  thanks  to  God  for  his  gracious  redemption  and  sancti- 
fication,  (Psalm  cxvi,  12,  13,)  that  he  may  preserve  a  good 
conscience,  (1  Tim.  i,  19,)  that  he  may  make  his  calling  and 
election  sure,  (2  Pet.  i,  10,)  that  he  may  by  his  example  win 
over  other  persons  to  Christ,  (1  Pet.  iii,  1,)  that  he  may  con- 
found the  devil,  (Job  i  &  ii,)  that  he  may  condemn  the  ungodly 
world,  (Heb.  xi,  7,)  and  that  through  the  path  of  good  works 
\contendat\  he  m.ay  march  towards  the  heavenly  inheritance 
and  glory,  (Rom.  ii,  Y,)  and  that  he  may  not  only  himself  glo- 
rify God,  (1  Cor.  vi,  20,)  but  may  also  furnish  occasion  and 
matter  to  others  for  glorifying  his  Father  who  is  in  Heaven. 
(Matt.  V,  16.) 

VI.  From  these  uses  it  is  easy  to  collect  how  far  the  moral 
law  obtains  among  believers  and  those  who  are  placed  under 
the  grace  of  Christ,  and  how  far  it  is  abrogated.  (1.)  It  is 
abrogated  vMh  regard  to  its  jyower  and  use  hi  justifying : 
"  For  if  there  had  been  a  law  given  which  could  have  given 
life,  verily  righteousness  should  have  been  by  that  law."  (Gal. 
iii,  21.)  The  reason  why  "  it  cannot  give  life,"  is,  "  because 
it  is  weak  through  the  flesh :"  (Rom.  viii,  3 :)  God,  therefore, 
willing  to  deal  graciously  with  men,  gave  the  j^romise  and 
Christ  himself,  that  the  inheritance  through  the  promise  and 
by  faith  of  Jesus  Christ  might  be  given  to  them  that  believe. 
But  the  law  which  came  after  the  promise,  could  neither 
"  make  the  latter  of  none  efiect,"  (for  it  was  sanctioned  by  au- 
thority,) nor  could  it  be  joined  or  super-added  to  the  promise, 
that  out  of  this  union  righteousness  and  life  might  be  given. 
(Gal.  iii,  16-18,  22.)  (2.)  It  is  abrogated  with  regard  to  the 
curse  and  condemnation:  For  "Christ,  being  made  a  curse 
for  us,  hath  redeemed  us  from  the  curse  of  the  law ;"  (Gal.  iii, 


PDBLIO   DISPUTATIONS.  535 

10-13  ;)  and  thus  the  law  is  taken  away  from  shi,  lest  its 
"  strength"  should  be  to  condemn.  (1  Cor.  xv,  55,  5G.)  (3.) 
The  law  is  abrogated  and  taken  away  from  sin,  so  far  as  ^^sin, 
having  tal'cn  occasion  hy  the  laio,  loorlcs  all  manner  of  concu- 
2>iscence'*''  in  the  carnal  man^  over  whom  sin  exercises  dominion. 
(Rom.  vii,  1—8.)  (1.)  It  is  abrogated,  withregard  to  the  gui- 
dance ly  which  it  xirged  man  to  do  good  and  to  nfraia  from 
evil,  through  a  fear  of  imnishrncnt  and  a  hoj)e  of  temporal  re- 
ward. (1  Tim.  i,  9,  10  ;  Gal.  iv,  18.)  For  believers  and  re- 
generate i)ersons  "  are  become  dead  to  the  law  by  the  body  of 
Christ,"  that  they  may  be  the  proj^erty  of  another,  even  of 
Christ ;  by  whose  Spirit  they  are  led  and  excited  in  newness 
of  life,  according  to  love  and  the  royal  law  of  liberty.  (1  John 
T,  3,  1 ;  James  ii,  8.)  Whence  it  appears,  that  the  law  is  not 
abrogated  with  respect  to  the  obedience  loJiich  must  he  rendered 
to  God;  for  though  obedience  be  required  under  the  grace  of 
Christ  and  of  the  Gospel,  it  is  required  according  to  clemency, 
and  not  according  to  strict  [legal]  rigor.     (1  John  iii,  1,  2.) 

VII.  2.  The  Ceremonial  Law  is  that  which  contains  the 
precepts  concerning  the  outward  worship  of  God ;  which  was 
delivered  to  the  Jewish  church,  and  was  accommodated  to  the 
times  in  which  the  church  of  God  was  "  as  a  child"  under  "  the 
promise"  and  the  Old  Testament.  (Gal.  iv,  1-3.)  It  was  in- 
stituted not  only  to  typify,  to  prefigure  and  [obsignanduni]  to 
bear  witness  by  sealing ;  (Ileb.  viii,  5  ;  x,  1  ;)  but  likewise  for 
the  discipline,  or  good  order  which  was  to  be  observed  in  ec- 
clesiastical meetings  and  acts.  (Col.  ii,  14;  Psalm  xxvii,  1.) 
Subservient  to  the  former  jpuri^ose  were  circumcision,  the  Pas- 
cal Lamb,  sacrifices,  sabbaths,  sprinklings,  washings,  purifi,- 
cations,  consecrations  and  dedications  of  living  creatures. 
(Col.  ii,  11 ;  1  Cor.  v,  T.)  To  the  latter  inirpose,  [that  of 
church  discipline,]  were  the  distinct  functions  ot  the  Priests, 
the  Levites,  the  Singers,  and  the  porters,  or  door  keepers,  the 
courses  or  clianges  in  their  several  duties,  and  the  circumstan- 
ces of  the  places  and  times  in  which  these  sacred  acts  were  to 
be  severally  performed.     (1  Chron.  xxiv,  xxv,  &  xxvi.) 

YIII.    The  use  of  this  ceremonial  law  was,  (1.)    That  it 
m    ght  retain  that  ancient i)co_ple  under  the  hope  and  expectar 


536  JAMES   AiiMINTUS. 

tion  of  the  good  tilings  which  had  teen  promised.  (Heb.  x, 
1-3.)  Tliis  use  it  fulfilled  by  various  types,  figures  and  shad- 
ows of  persons,  things,  actions,  and  events  ;  (vii,  ix,  &  x  ;)  by 
which  not  only  were  sins  testified  as  in  "  a  hand-writing  which 
was  against  them,"  (Col.  ii,  l-i,)  that  the  necessity  of  the  prom- 
ise which  had  been  given  might  be  understood ;  but  likewise 
the  expiation  and  promised  good  things  were  shewn  at  a  dis- 
tance, that  they  might  believe  the  promise  would  assuredly 
be  fulfilled.  (Heb.  Ix,  8-10  ;  Col.  ii,  IT  ;  Heb.  x,  1.)  And 
in  this  respect,  since  the  body  and  express  form  of  those  types 
and  shadows  relate  to  Christ,  the  ceremonial  law  is  deservedly 
called  "  a  school-master  [to  bring  the  Jews]  unto  Christ." 
(Gal.  iii,  21.)  (2.)  That  it  might  distinguish  from  other  na- 
tions the  Children  of  Israel^  as  a  people  sanctified  to  God  on 
a  peculiar  [nomine]  account.,  and  that  it  might  separate  them, 
as  "«  middle  loall  of  partition  f  (Ephes.  ii,  14,  15;)  yet  so 
as  that  even  strangers  might  be  admitted  to  \communione77i\ 
a  participation  in  it  by  circumcision.  (Exod.  xii,  44 ;  Acts  ii, 
10.)  (3.)  That  while  occupied  in  this  course  of  operose  reli- 
gious services^  they  might  not  invent  and  fahricate  other  tnodes 
of  worship^  nor  assume  such  as  were  in  use  among  other  na- 
tions ,'  and  thus  they  were  preserved  pure  from  idolatry  and 
superstition,  to  which  they  had  the  greatest  propensity,  and 
for  wdiich  occasions  were  ofiered  on  every  side  by  those  na- 
tions who  were  contiguous,  as  well  as  by  those  who  dwelt 
amongst  them.     (Dent,  xii ;  xxxi,  IG,  27-29.) 

IX.  The  ceremonial  law  was  abrogated  by  the  cross,  the 
death  and  the  resurrection  of  Christ,  by  his  ascension  into 
heaven  and  the  mission  of  the  Holy  Ghost,  by  the  sun's  dis- 
persion of  the  shadows.,  and  by  the  entrance  of  "  the  hody 
which  is  of  ChrisV  into  their  place,  (Col.  ii,  11,  12,  14,  17,) 
which  is  \_fi8tum'\  the  full  completion  of  all  the  types.  (Heb. 
viii,  1-6.)  But  the  gradations  to  be  observed  in  its  abrogation 
must  come  under  our  consideration  :  In  the  first  moment  it 
was  abrogated  with  regard  to  the  necessity  and  utility  of  its 
observance,  every  obligatory  right  being  at  once  and  togetlier 
taken  from  it :  in  that  instant  it  ceased  to  live,  and  became 
dead.     (Gal.  iv,  9,  10 ;  1  Cor.  vii,  19  ;  ix,  19,  20  ;  2  Cor.  iii, 


rUBLIC   DISrUTATIONS.  537 

13-10.)  Afterwards  it  was  actually  to  be  abolished.  This 
■was  effected  partly,  by  \(loctrinani\  the  teaching  of  the  Apos- 
tles among  believei-s,  who  by  degrees  understood  "  Christ  to 
be  the  end  of  the  law,"  and  of  that  which  was  then  abolished  ; 
they  abstained  therefore  voluntarily  from  the  use  of  that  law. 
Its  abolition  was  also  effected  in  part,  by  the  power  of  God, 
in  the  destruction  of  Jerusalem  and  of  the  temple,  in  which 
was  the  seat  of  religion,  and  the  place  appointed  for  perform- 
ing those  religious  observances,  against  the  contumacy  of  the 
unbelieving  Jews.  From  this  period  the  legal  ceremonies 
began  to  be  mortiferous,  though  in  the  intermediate  space 
[which  had  elapsed  between  the  death  of  Christ  and  the  de- 
struction of  Jerusalem,]  these  rites,  even  in  the  judgment  of 
the  apostles  themselves,  might  be  tolerated,  but  only  among 
the  Jews,  and  with  a  proviso,  that  they  should  not  be  imposed 
on  the  Gentiles:  (Acts  xvi,  3  ;  xv,  28  ;  xxi,  21-26  ;  Gal.  ii,  3, 
11,  12 ;)  which  toleration  must  itself  be  considered  as  being 
tantamount  to  a  new  institution. 

X.  3.  The  Judicial  Law  is  that  which  God  prescribed  by 
Moses  to  the  Children  of  Israel,  of  whom  lie  was  in  a  pecu- 
liar manner  the  king.  (Exod.  xxi,  xxii,  xxiii,  &c.)  It  con- 
tained precepts  about  the  form  of  the  political  government  to 
be  exercised  in  civil  society,  for  procuring  the  benefit  both  of 
[(inimdles]  natural  and  spiritual  life,  by  the  preservation  and 
exaction  of  the  outward  worship  and  of  the  external  discipline 
commanded  in  moral  and  ceremonial  law,  such  as  concerned 
magistrates,  contracts,  division  of  property,  judgments,  pim- 
ishments,  ttc.  (Deut.  xvii,  15.)  These  laws  may  appropri- 
ately be  referred  to  two  kinds :  (i.)  Some  of  them,  with  re- 
gard to  their  substance  are  [communis  juris']  of  general  obli- 
gation, though  with  regard  to  some  circumstances  they  are 
peculiar  to  the  Jewish  commonwealth,  (ii.)  Others  belong 
simply  to  a  particular  right  or  authority.  (Deut.  xv,  1,  2; 
vi,  10.) 

XI.  The  uses  of  this  judicial  law  also  were  three :  (1.) 
That  the  whole  [status]  community  of  the  Children  of  Israel 
[ordinaretur]  mirjht  le  regulated  hy  a  certain  ride  of  pid)lic 
equity  and  justice  ^  that  it  might  be  "  as  a  city  that  is  com- 


..538  JAME3  AEMINIUS. 

pact  together,"  (Psalm  cxxii,  3,)  [or  as  a  body]  "  wliicli  is  knit 
together"  according  to  all  and  each  of  its  parts,"  "  by  the 
joints  and  sinews"  of  the  precepts  prescribed  in  this  law.  (2.) 
That  the  Israelites  mighty  hj  this  law,  he  distinguished  from 
other  7iations  who  had  their  oivn  laws.  Thus  was  it  the  will 
of  Grod,  that  this  his  people  should  have  nothing  in  common 
with  other  nations,  wherever  this  was  possible  according  to 
the  nature  of  things  and  of  man  himself.  These  two  uses  re- 
lated to  lp?'wsentem']  the  existing  condition  of  the  Jewish 
commonwealth.  (3.)  It  had  reference  to  fiiture  things,  and 
was  tf/jncal  of  them.  For  all  that  state,  and  the  whole  king- 
dom and  its  administration,  the  chiefs  of  administration,  the 
judges  and  kings,  prefigured  Christ  and  his  kingdom,  and  its 
spiritual  administration.  Psalm  ii ;  Ezek.  xxxiv,  23,  24.)  In 
this  respect  also  the  judicial  laia  may  be  called  "  a  school- 
master [to  bring  the  Jews]  to  Christ." 

XII.  This  laiv,  so  far  as  it  hadrega^rdto  Christ,  was  uni- 
versally abrogated.  I^o  kingdom,  no  nation,  no  administra- 
tion, serves  now  typically  to  figure  Christ  and  his  kingdom  or 
administration.  For  his  kingdom,  which  is  the  kingdom  of 
heaven  and  not  of  this  world,  has  already  come,  and  he  has 
come  into  his  kingdom.  (Matt,  iii,  2  ;  xvi,  28  ;  John  xviii, 
SO ;  Mutt,  xi,  11.)  But  with  respect  to  its  simple  observance, 
this  Judicial  Laic  is  neither  forbidden  nor  prescribed  to  any 
people,  nor  is  it  of  absolute  necessity  to  be  either  observed  or 
omitted.  Those  matters  are  accepted  which  are  of  universal 
obligation,  and  founded  in  natural  er[ui ty.  For  it  is  necessary, 
that  they  be  strictly  observed,  in  every  place  and  by  all  per- 
sons. And  those  things  [in  the  judicial  law]  which  relate  to 
Christ  as  it  respects  the  very  substance  and  princijDal  end,  can- 
not be  lawfully  used  by  any  nation. 

COEOLLAKT. 

The  doctrine  of  the  Papists  respecting  Councils  and  Worlds 
of  Supererogation,  derogates  from  the  perfection  of  the  Divine 
commands. 


PUBLIC  DISrUTATIONS.  539 

DISPUTATION  XIII. 

ON   THE   COMP^VEISON   OF   THE   LAW   AND  TTIE   GOSPEL. 

Resjpondent^  Petek  Cunjeus. 

I.  Since  the  law  ought  to  be  considered  in  two  respects, 
not  only  as  it  was  originally  delivered  to  men  constituted  in 
primitive  innocence,  but  also  as  it  was  given  to  Moses  and  im- 
posed on  sinners,  (on  which  account  it  has  in  the  Scriptures 
obtained  the  name  of  "  the  Old  Testament,"  or  "  the  Old  Cov- 
enant,") it  may  very  properly,  according  to  this  two-fold  res- 
pect, be  compared  with  the  Gosj)el,  which  has  received  the 
appellation  of  "  the  New  Testament"  as  it  is  opposed  to  the 
Old.  This  may  be  done  in  reference  both  to  their  agreement 
and  their  diiference  ;  indeed,  it  would  be  inconvenient  for  ns 
to  take  their  agreement  generally  into  consideration  without 
their  difterence,  lest  we  should  be  compelled  twice  to  repeat 
the  same  thinor. 

II.  The  law,  therefore,  both  as  it  was  first  delivered  to 
Adam  and  as  it  was  given  by  Moses,  agrees  with  the  Gospel, 
(1.)  In  the  general  consideration  of  Aa^'^7^^  owe  ^-MiJ/wr.  For 
one  and  the  same  God  is  the  author  of  both,  who  delivered  the 
law  as  a  legislator ;  (Gen.  ii,  17 ;  Exod.  xx,  2  ;)  bnt  he  pro- 
mulgated the  Gospel,  as  the  Father  of  mercies  and  the  God  of 
all  grace :  whence  the  former  is  frequently  denominated  "  the 
law  of  God,"  and  the  latter  "  the  Gospel  of  God."  (Rom.  i,  1.) 
(2.)  In  the  general  relation  of  their  matter.  For  the  doctrine 
of  each  consists  of  a  command  to  obedience,  and  of  the  prom- 
ise of  a  reward.  On  this  acconnt  each  of  them  has  the  name 
of  rn"n  "  ^^^^  law,"  which  is  also  commonly  ascribed  to  both 
in  the  Scriptures.  (Isai.  ii,  3.)  (3.)  In  the  general  consider- 
ation of  their  end^  which  is  the  glory  of  the  wisdom,  goodness 
and  justice  of  God.  (4.)  In  their  common  suhjecf,  as  not 
being  distinguished  by  special  respects.  For  the  law  was  im- 
posed on  men,  and  to  men  also  was  the  gospel  manifested. 


54:0  JAMES   AEMINroS. 


THE   LAW   OF  INNOCENCE. 


III.  There  is,  besides,  a  certain  proper  agreement  of  the 
law,  as  it  was  delivered  to  Adam,  with  the  Gospel ;  from 
which  agreement  the  law,  as  given  through  Moses,  is  exclu- 
ded :  it  is  placed  in  the  possibility  of  its  performance.  For 
Adam  was  able,  with  the  aid  of  God,  to  fulfill  the  law  by  those 
powers  which  he  had  received  in  creation :  otherwise,  trans- 
gression could  not  have  been  imputed  to  him  for  a  crime. 
The  gospel  also  is  inscribed  in  the  hearts  of  those  who  are  in 
covenant  with  God,  that  they  may  be  able  to  fulfill  the  condi- 
tion which  it  prescribes. 

lY.  But  the  difference  between  the  law,  as  it  was  first  de- 
livered, and  the  gospel,  consists  principally  in  the  following 
particulars.  (1.)  In  the  special  i^espect  of  the  Author.  For, 
in  the  exercise  of  benevolence  to  his  innocent  creature,  God 
delivered  the  law  without  regard  to  Christ,  yet  of  strict  justice 
requiring  obedience,  with  the  promise  of  a  reward  and  the 
denunciation  of  a  punishment.  But  in  the  exercise  of  grace 
and  mercy,  and  having  respect  to  Christ  his  anointed  one,  God 
revealed  the  Gospel ;  and,  through  justice  attempered  with 
mercy,  promulgated  his  demands  and  his  promises.  (2.)  In 
the  ^particular  relation  of  its  matter.  For  the  law  says,  "  Do 
this,  and  thou  shalt  live."  (Rom.  x,  5.)  But  the  Gospel  says, 
"  If  thou  wilt  BELIEVE,  thou  shalt  be  saved."  And  this  differ- 
ence lies  not  only  in  the  postulate,  from  which  the  former  is 
called  "  the  law  of  wJorA'5,"  but  the  Gospel  "  the  law  of  faith,'''' 
(Rom.  iii,  27,)  but  also  in  the  promise :  for  though  in  each  of 
them  eternal  life  was  promised,  yet  by  the  Gospel  it  was  to  be 
conferred  as  from  death  and  ignominy,  but  by  the  law  as  from 
natural  felicity.  (2  Tim.  i,  10.)  Besides,  in  the  Gospel  is  an- 
nounced remission  of  sins,  as  [prcecedanea^  preparatory  to  life 
eternal ;  of  which  no  mention  is  made  in  the  [Adamic]  law  ; 
because  neither  was  this  remission  necessary  to  one  who  was 
not  a  sinner,  nor  would  its  announcement  have  [then]  been 
useful  to  him,  although  he  might  afterwards  have  become  a 
sinner. 


PUBLIC   DISPUTATIONS.  541 

V.  (3.)  Thej  likewise  difter  in  the  mode  of  remuneration. 
For  according  to  the  [primeval]  law,  "To  him  that  worked, 
the  reward  would  be  of  debt  f'  (Rom,  iv,  4  ;)  and  to  him  that 
transgressed,  the  punishment  inflicted  would  be  of  the  severity 
of  strict  justice.  But  to  him  that  believeth,  the  reward  is  be- 
stowed of  grace ^  and  to  him  that  believeth  not,  condemna- 
tion is  due  according  to  justice  tempered  with  clemency  in 
Christ  Jesus.  (John  iii,  16,  19;  xi,  41.)  Tliej  are  discrimi- 
nated in  the  special  consideration  of  their  subject.  For  the 
law  was  delivered  to  man  while  iimocent,  and  already  consti- 
tuted in  the  favor  of  God.  (Gen.  ii,  17.)  But  the  Gospel  was 
bestowed  upon  man  as  a  sinner,  and  one  who  was  to  be  brought 
back  into  the  favor  of  God,  because  it  is  "  the  word  of  recon- 
ciliation." (2  Cor.  V,  19.)  (5.)  They  differ  in  the  jyeculiar 
respect  of  their  end.  For  by  the  law  are  illustrated  the  wis- 
dom, goodness,  and  strict  justice  of  God  :  but  by  the  Gospel  is 
manifested  a  far  more  illustrious  display  of  the  wisdom  of 
God,  of  his  goodness  united  with  gracious  mercy,  and  of  jus- 
tice mildly  attempered  in  Christ  Jesus.  (1  Cor.  i,  20-24 ; 
Ephes.  i,  8  ;  Eom.  iii,  24-26.) 

THE   LAW   OF   MOSES. 

YI.  But  the  difference  between  the  law,  as  it  was  given  by 
Moses,  and  is  styled  "  the  Old  Testament,"  and  the  gospel  as 
it  comes  under  the  appellation  of  "  the  New  Testament,"  lies 
according  to  the  Scriptures  in  the  following  particulars.  (1.) 
In  the  distinct  j)ro2)erty  of  God  loho  instituted  them.  For  lie 
made  the  old  covenant,  as  one  who  was  angry  at  the  sins  which 
remained  without  expiation  under  the  preceding  [Adamic] 
covenant.  (Ileb.  ix,  5,  15.)  But  He  instituted  the  new,  as 
being  reconciled,  or,  at  least  as  about  to  accomplish  reconcilia- 
tion by  that  covenant,  in  the  Son  of  his  love,  and  by  the  word 
of  his  grace.  (2  Cor.  v,  17-21 ;  Ephes.  ii,  16,  17.)  (2.)  In 
the  mode  of  institution^  which  corresponds  in  each  of  them  to 
the  condition  of  the  things  to  be  instituted.  For  the  law  of 
Moses  was  delivered  with  the  most  obvious  eiirns  of  the  Di- 


542  JAMES    ARMINIU8. 

vine  displeasure  and  of  God's  dreadful  judgment  against  sins 
and  sinners.  But  the  gospel  was  given  with  assured  tokens 
of  benevolence,  good  pleasure,  and  love  in  Christ.  Hence  the 
Apostle  says  :  "  For  ye  are  not  come  unto  the  mount  which 
might  be  touched  and  that  burned  with  fire,  nor  unto  black- 
ness and  darkness,  and  tempest,"  tfcc.  "  But  ye  are  come  unto 
Mount  Sion,"  &c.  (Heb,  xii,  18-24.)  (3.)  In  the  substance  of 
the  commands  and  j)romises.  For  the  commands  of  the  law 
were  chiefly  carnal,  (Heb.  vii,  16,)  and  contained  "  the  hand- 
writing of  ordinances  which  was  contrary  to  us  :"  (Col.  ii, 
14  :)  Most  of  the  promises  were  likewise  corporal,  and  stipu- 
lated engagements  for  an  earthly  inheritance,  [convenientem^ 
which  suited  "the  old  man."  (Heb.  x,  1.)  But  the  gospel  is 
spiritual,  (John  iv,  21,  23,)  containing  spiritual  commands  and 
the  promise  of  a  heavenly  inheritance  agreeing  with  "  the  new 
man  ;"  (Heb.  viii,  6 ;  Eph.  i,  3,)  though  it  promises  earthly 
blessings,  as  additions,  to  those  who  "  seek  first  the  kingdom 
God  and  his  righteousness."     (Matt,  vi,  33.) 

YH.  (4.)  We  place  the  fourth  diflerence  in  the  Mediator  or 
Intercessor.  For  Moses  is  the  mediator  of  the  Old  Testa- 
ment, Jesus  Christ  of  the  New.  (Gal.  iii,  19 ;  Heb.  ix,  15.) 
The  law  was  given  by  a  servant,  but  the  gosx)el  was  given  by 
the  Lord  himself  revealed.  (Heb.  iii,  5,  6.)  "  The  law  was 
given  by  Moses ;  Grace  and  truth  came  by  Jesus  Christ." 
(John  i,  17.)  The  law  was  given  by  the  hands  of  a  mediator, 
(Gal.  iii,  19,)  agreeably  to  what  is  mentioned  in  other  passa- 
ges ;  (Lev.  xxvi,  46 ;  Deut.  v,  26-31 ;)  and  Christ  is  styled 
"  the  Mediator  of  the  mw  Testament."  (Heb.  ix,  16.)  (5.) 
They  also  differ  in  the  hlood  emjployed  for  the  confirmation  of 
each  Testament  The  old  covenat  was  ratified  by  the  blood 
of  animals ;  (Exod.  xxiv,  5,  6  ;  Heb.  ix,  18-20  ;)  but  the  new 
one  was  confirmed  by  the  precious  blood  of  the  Son  of  God, 
(Heb.  ix,  14,)  which  is  likewise  on  this  account  called  "  the 
blood  of  the  New  Testament."  (Matt,  xxvi,  28.)  (6.)  They 
differ  in  the^place  of  their  promidgation.  For  the  Old  Cov- 
enant was  promulgated  from  Mount  Sinai ;  (Exod.  xix,  18  ;) 
But  the  New  one  "  went  forth  out  of  Zion  and  from  Jerusa- 


PUBLIC  DISPUTATIONS.  543 

lera."  (Isai.  ii,  3  ;  Micah  iv,  2.)  This  difference  is  likewise 
pointed  out  in  the  plainest  manner  by  the  Apstle  Paul.  (Gal. 
iv,  24-31 ;  Ileb.  xii,  18-24.) 

VIII.  (7.)  The  seventh  difference  shall  be  taken  from  the 
stiljccts,  both  those  to  whom  each  was  given,  and  on  whom 
each  was  inscribed.  The  old  law  was  given  to  the  "  old  man." 
Tlie  New  Testament  was  instituted  for  "  the  new  man."  From 
this  circumstance,  St.  Augustine  supposes  that  these  two  Tes- 
taments have  obtained  the  appellation  of  "  the  Old"  and  of 
"  the  New  Testament."  The  old  law  was  inscribed  on  "  ta- 
bles of  stone."  (Exod.  xxx,  i,  18.)  But  the  gospel  is  "  writ- 
ten in  fleshly  tables."  (Jer.  xxxi,  33 ;  2  Cor.  iii,  3.)  (8.) 
The  eighth  difference  is  in  their  adjuncts:  and  this  in  two 
ways  :  (i.)  The  old  law  was  "  weak  and  beggarly,"  and  inca- 
pable of  giving  life.  (Gal.  iv,  9  ;  iii,  21.)  But  the  gospel  con- 
tains "  the  unsearchable  riches  of  Christ,"  (Ephes.  iii,  8,)  and 
"  is  the  power  of  God  unto  salvation  to  every  one  that  believ- 
eth."  (Rom.  i,  IG.)  (ii.)  The  old  law  was  an  insupportable 
burden,  which  neither  the  Jews  nor  their  fathers  were  able  to 
bear."  (xVcts  xv,  10.)  But  the  gospel  contains  "  the  yoke"  of 
Jesus  Christ,  which  is  "easy,"  and  "his  burden,"  which  ifi 
"  light."     (Matt,  xi,  29,  30.) 

IX.  (9.)  Tiie  ninth  difference  shall  be  taken  from  the  dir 
versitij  of  their  effects.  For  the  Old  Testament  is  "the  letter 
which  killeth,"  "  the  administration  of  death  and  of  condem- 
nation." But  the  New  Testament  is  "  the  Spirit  that  giveth 
life,"  "the  ministration  of  the  Spirit  of  righteousness,  and  of 
life."  (2  Cor.  iii,  G-11.)  The  Old  Covenant  resembled  Agar, 
and  "  gendered  to  bondage ;"  the  New,  like  Sarah,  begets  unto 
liberty.  (Gal.  iv,23.  24.)  "  Tlie  law  entered,  that  the  offence 
might  abound,"  (Rom.  v.  20,)  and  it  "  worketh  wrath."  (iv, 
15.)  But  "  the  blood  of  the  New  Testament,"  exhibited  in 
the  gospel,  (llifatt.  xxvi,  28,)  expiates  sins,  (Ileb.  ix,  14, 15,) 
and  "  speaketh  better  things  than  that  of  Abel."  (xii,  24,) 
Tlie  Old  Testament  is  the  bond  on  which  sins  are  written : 
(Col.  ii,  14 :)  but  the  gospel  is  the  proclamation  of  liberty, 
and  the  doctrine  of  the  cross,  to  which  was  nailed  the  bond, 
or  "  hand-writing  against  us,"  and  was  by  this  very  act,  "tar 


544  JAMES   AEMmiTJS. 

ken  out  of  the  way."  (10.)  The  tenth  difference  shall  be  pla- 
ced in  the  time^  hoth  of  the  promulgation  of  each^  and  of  their 
duration.  The  Old  Testament  was  promulgated  when  God 
brought  the  children  of  Israel  out  of  Egypt.  (Jer.  xxxi,  32.) 
But  the  Xew,  at  a  later  age,  and  in  these  last  times.  (Heb. 
viii,  8,  9.)  It  was  designed  that  the  Old  Testament  should 
endure  down  to  the  advent  of  Christ,  and  afterwards  be  abol- 
ished. (Gal.  iii,  19  ;  Heb.  vii,  18  ;  2  Cor.  iii,  10.)  But  the 
New  Testament  continueth  forever,  being  confirmed  by  the 
blood  of  the  great  High  Priest,  "  who  was  made  a  priest  after 
the  power  of  an  endless  life"  by  the  word  of  an  oath,  (Heb. 
vii,  16-20,)  and  "through  the  eternal  Spirit,  offered  himself  to 
God."  (ix,  14.)  From  this  last  difference,  it  is  probable,  the 
appellations  of  "  the  Old  Testament"  and  "  the  New,"  deri- 
ved their  origin. 

THE   SAINTS   UNDEE   THE   OLD   TESTAjSIENT. 

X.  But,  lest  any  one  should  suppose  that  the  Fathers  who 
lived  under  the  law  and  the  Old  Testament,  were  entirely 
destitute  of  grace,  faith  and  eternal  life  ;  it  is  to  be  recollected 
that  even  at  that  period,  the  promise  was  in  existence  which 
had  been  made  to  Adam  concerning;  "  the  Seed  of  the  wo- 
man,"  (Gen.  iii,  15,)  which  also  concerned  the  seed  of  Abra- 
ham, to  whom  "the  promises  were  made,"  (Gal.  iii,  16,)  and  in 
whom  "  all  the  kindreds  of  the  earth  were  to  be  blessed  ;" 
(Acts  iii,  25  ;  and  that  these  promises  were  received  in  faith 
by  the  holy  fathers.  As  this  promise  is  comprehended  by  di- 
vines under  the  name  of  "  the  Old  Testament,"  taken  in  a 
wide  acceptation,  and  is  called  by  the  apostle,  c^ia^ii'c'*?,  "  the 
covenant,"  (Gal.  iii,  17,)  as  well  as,  in  the  plural,  "  the  cove- 
nants of  promise  ;"  (Ephes.  ii,  12;)  let  us  also  consider  how 
far  "  this  covenant  of  promise,"  and  the  New  Testament,  and 
the  gospel  so  called,  by  way  of  excellence,  as  being  the  com- 
pletion of  the  promises,  (Gal.  iii,  16,  IT,)  and  as  being  "the 
promise,"  (Heb.  ix,  15,)  agree  with  and  differ  from  each  other. 

XL  We  place  the  agkeeisiext  in  those  things  which  con- 
cern the  substance  of  each.     For,  (1.)  With  regard  to  the 


PULLIO   DISPUTATIONS.  545 

Effi-cient  Cause,  both  of  them  were  confirmed  through  the 
mere  grace  and  mercy  of  God  who  had  respect  unto  Christ. 
(2.)  The  matter  of  each  was  one  and  the  same  :  that  is,  "the 
obedience  of  faith"  was  required  in  both,  (Gen.  xv,  6  ;  Horn, 
iv ;  Hob.  xi,)  and  the  inheritance  of  eternal  life  was  promised 
through  the  imputation  of  the  righteousness  of  faith,  and 
through  gracious  adoption  in  Christ.  (Rom.  ix,  4 ;  lleb.  xi, 
8.)  One  object,  that  is  Christ,  who  was  promised  to  the  fa- 
there  in  the  prophetical  scriptures,  and  whom  God  has  exhib- 
ited in  the  Gospel.  (Acts  iii,  19,  20 ;  xiii,  32.)  (4.)  One 
end,  the  praise  of  the  glorious  Grace  of  God  in  Christ.  (Kom. 
iv,  2,  3.)  (5.)  Both  these  covenants  were  entered  into  with 
men  invested  in  the  saine  fonnal  relation,  that  is,  with  men 
as  sinners,  and  to  those  "  who  work  not,  but  who  believe  on 
Him  that  justifies  the  ungodly."  (Rom.  ix,  8,  11,  30-33.) 
(6.)  Both  of  them  have  the  same  Spirit  witnessing,  or  seal- 
ing the  truth  of  each  in  the  minds  of  those  who  are  parties  to 
the  covenant.  (2  Cor.  iv,  13.)  For  since  "  the  adoption" 
and  "  the  inheritance"  pertain  likewise  to  the  fathers  in  the 
Old  Testament,  (Rom.  ix,  4  ;  Gal.  iii,  18,)  "  the  Spirit  of  adop- 
tion," who  is  "  the  earnest  of  the  inheritance,"  cannot  be  de- 
nied to  them.  (Rom.  viii,  15 ;  Ephes.  i,  14.)  (7.)  They 
agree  in  their  ejects.  For  both  the  covenants  beget  children 
to  liberty  :  "  In  Isaac  shall  thy  seed  be  called."  (Rom.  ix, 
T.)  "  So  then,  brethren,  we  are  not  the  children  of  the  bond- 
woman, but  r»f  the  free ;  and  are,  as  Isaac  was,  the  children  of 
promise."  (Gal.  iv,  31,  28.)  Both  of  them  administer  the 
righteousness  of  faith,  and  the  inheritance  through  it.  (Rom. 
iv,  13.)  Both  excite  spiritual  joy  in  the  hearts  of  believers. 
(John  viii,  56  ;  Luke  ii,  10.)  (8.)  Lastly,  they  agree  in  this 
particular — that  both  of  them  were  confirmed  by  the  oath  of 
God.  Neither  of  them,  therefore,  was  to  be  abolished,  but  the 
former  was  to  be  fulfilled  by  the  latter.  (Ileb.  vi,  13,  14, 17; 
vii,  20,  21.) 

XII.  But  there  is  a  difference  in  some  accidental  circum- 
stances which  derogate  nothing  from  their  substantial  unity. 
(1.)    Respecting  the  accident  of  their  object :     For  [Christ us 

35  TOL.  I. 


546  JAMES    ABMINIUS. 

venturus]  when  the  advent  of  Christ  drew  near,  He  was  offer- 
ed hj  promise.  (Mai.  iii,  1.)  But  He  is  now  manifested  in 
the  GospeL  (1  John  i,  1,  2  ;  iv,  14.)  (2.)  Hence  also  arises 
the  second  difference,  respecting  the  accident  of  the  faith  re- 
quired 071  their  object.  For  as  present  and  past  things  are 
more  clearly  known  than  future  things,  so  the  faith  in  Christ 
to  come  was  more  obscure,  than  the  faith  which  beholds  a 
present  Christ.  (Heb.  xi,  13  ;  N^um.  xiv,  lY.)  (3.)  To  these 
let  the  third  difference  be  added — that  Christ  with  his  benefits 
was  formerly  proposed  to  the  Israelites  under  types  and  shad- 
ows:  (Heb.  xii ;  Gal.  iii,  16  :)  But  He  is  now  ofiered  in  the 
Gospel  "to  be  beheld  with  open  face,"  and  the  reality  of  the 
things  themselves  and  "  the  body"  are  exhibited.  (2  Cor.  iii, 
18  ;  John  i,  17  ;  Col.  ii,  17  ;  Gal.  iii,  13,  25.)  (4.)  This  di- 
versitf/  of  administrations  displays  the  fourth  difference  in 
the  heir  himself.  For  the  apostle  compares  the  children  of 
Israel  to  the  heir,  who  is  "  a  child,"  and  who  required  the  su- 
perintendance  of  "  tutors  and  governors  :"  but  he  compares 
believers  under  the  ISTew  Testament  to  an  adult  heir.  (Gal. 
iv,  1-5.)  (5.)  Hence  is  deduced  a  fifth  difference — that  the 
infant  heir,  as  "  differing  nothing  from  a  servant."  was  held 
in  bondage  under  the  economy  of  the  ceremonial  law  ;  from 
which  servitude  are  liberated  those  persons  who  have  believed 
in  Christ  after  the  expiration  of  "  the  time  of  tutelage  before 
appointed  of  the  Father."  (6.)  To  this  condition  the  Spirit 
of  the  infant  heir  is  also  accommodated,  and  will  afford  us  the 
sixth  difference — that  the  heir  was  in  truth  [actus']  under  the 
influence  of  "  the  Spirit  of  adoption,"  but,  because  he  was  then 
only  an  infant^ihiQ  Spirit  was  [contemperato]  intermixed  with 
that  of  fear  ;  but  the  a<1ult  heir  is  under  the  complete  influ- 
ence of  "the  Spirit  of  adoption,"  to  the  entire  exclusion  of  that 
of  fear.  (Eom.  viii,  15  ;  Gal.  iv,  6.)  (7.)  The  seventh  dif- 
ference consists  in  the  number  of  those  who  are  called  to  the 
communion  of  each  of  these  covenants.  The  promise  was  con- 
fined within  the  boundaries  of  "  the  commonwealth  of  Israel," 
from  which  the  Gentiles  were  "  aliens,"  being  also  "  strangers 
fi-om  the  covenants  of  promise."     (Eph.  ii,  11-13,  17.)    But 


PUBLIC   DISPUTATIONS.  547 

the  Gospel  is  aimouiiced  to  every  creature  that  is  under  heaven, 
and  the  mound  of  separation  is  completely  removed.  (Matt, 
xxviii,  1!)  ;  Mark  xvi,  15  ;  Col.  i,  13.) 

XII r.  But  these  three,  the  Law,  the  Promise,  and  the 
Gospel,  may  become  subjects  of  consideration  in  another  order, 
either  as  opi)osed  among  themselves,  or  as  subordinate  to  each 
other.  The  condition  of  the  law,  therefore,  as  it  was  delivered 
to  Adam,  excludes  the  necessity  of  making  the  promise  and 
announcing  the  Gospel ;  and,  on  the  other  hand,  the  necessity 
of  making  the  })romise  and  announcing  the  Gospel,  declares, 
that  nu\n  has  not  obeyed  the  law  which  was  given  to  him. 
For  justification  cannot  be  at  once  both  "  of  grace"  and  "  of 
debt ;"  nor  can  it,  at  the  same  time,  admit  and  exclude  "  boast- 
ing." (Gal.  ii,  17 ;  Rom.  iv,  4,  5  ;  iii,  27.)  It  was  also  prop- 
er that  the  promise  should  precede  the  Gospel,  and  should  in 
return  be  fulfilled  by  the  Gospel :  for,  as  it  was  not  befitting 
that  such  a  great  blessing  should  be  bestowed  unless  it  were 
ardently  desired,  so  it  was  improper  that  the  desire  of  the 
earnest  expectants  should  be  frustrated.  (1  Peter  i,  10-12  ; 
Ilag.  ii,  7  ;  Mai.  iii,  1.)  Xor  was  it  less  equitable,  that,  after 
the  promise  had  been  made,  the  law  should  be  economically 
repeated,  by  which  might  be  rendered  apparent  the  necessity 
of  the  grace  of  the  promise,  (Gal.  iii,  19-24 ;  Acts  xiii,  38, 
39,)  and  that,  being  convinced  of  this  necessity,  they  might 
be  coniijclled  to  fiee  to  its  shelter.  (Gal.  ii,  15, 16.)  The  use 
of  the  law  was  also  serviceable  to  the  Gospel  which  was  to  be 
received  by  faith.  (Col.  ii,  14,  17.)  AVhile  the  promise  was 
in  existence,  it  Avas  also  the  will  of  God  to  add  other  precepts, 
and  especially  such  as  were  ceremonial,  by  which  sin  might 
be  ["sealed  home,"]  or  testified  against,  and  a  previous  inti- 
mation might  be  given  of  tlie  completion  of  the  promise. 
And  when  the  promise  was  fulfilled,  it  was  the  will  of  God 
that  these  additional  precepts  should  be  abrogated,  as  having 
completed  their  functions.  (Ileb.  x,  9, 10.)  Lastly,  the  moral 
law  ought  to  serve  both  to  the  promise  and  to  the  Gospel, 
which  have  now  been  received  by  faith,  as  a  rule  according  to 
which  believers  ought  to  conform  their  lives.     (Psalm  cxix, 


548  ■      JAMES   AEMBSriUS. 

105 ;  Titus  iii,  8.)  But  may  God  grant,  that  from  his  word 
we  may  be  enabled  still  more  clearly  to  understand  this  glo- 
rious economy  of  his,  to  his  glory,  and  for  "  our  gathering  to- 
gether in  Christ  1" 


DISPUTATION  XIV. 

ON   THE   OFFICES   OF   OUB   LORD   JESUS   CHRIST. 

Respondent^  Peter  Paverius. 

I.  Since  all  offices  are  instituted  and  imposed  for  the  sake 
of  a  certain  end,  and  on  this  account  bear  some  resemblance 
to  means  for  obtaining  that  end  ;  the  most  convenient  method 
of  treating  on  the  ojjices  of  Christ  will  be  for  us  to  enter  into 
an  examination  of  this  subject  according  to  the  acceptation  of 
the  name  by  which  He  is  denominated.  For  He  is  called 
Jesus  Christ,  in  words  which  belong  to  a  person  according 
to  the  signification  conveyed  by  them,  as  well  as  by  way  of 
excellence.  In  the  first  of  those  words  is  comprehended  the 
relation  of  the  end  of  his  offices ;  and,  in  the  second,  that  of 
the  duties  which  conduce  to  such  end. 

II.  The  word  "  Jesus"  signifies  ike  Savior,  who  is  called 
Iz^rrip  by  the  Greeks.  But  "  to  save"  is  to  render  a  man  se- 
cure from  evils,  either  by  taking  care  that  they  do  not  assail 
him,  or,  if  they  have  attacked  him,  by  removing  them,  and  of 
consequence  by  conferring  the  opposite  blessings.  But  among 
the  evils,  two  are  of  the  very  worst  description  :  they  are  ^m, 
and  its  wages,  eternal  death.  Among  the  blessings  also,  two 
are  of  the  greatest  importance,  righteousness  and  eternal  life. 
He,  therefore,  is  a  savior  in  an  eminent  degree  who  liberates 
men  from  sin  and  death  eternal,  the  two  greatest  evils  with 
which  they  are  now  smTOunded  and  oppressed ;  and  who  con- 
fers npon  them  righteousness  and  life.  On  account  of  this 
method  of  saving,  the  name  Jesus  agrees  well  with  this  our 


PUBLIC   DISPUTATIONS.  549 

Savior,  according  to  the  interpretation  of  it,  wliich  the  angel 
gave  in  Mattliew  i,  21.  For  such  a  nictliod  of  salvation  was 
highly  benefitting  the  excellence  of  this  exalted  person,  who 
is  tlie  proper,  natural  and  only-begotten  Son  of  God  ;  espe- 
cially when  other  [inferior]  salvations  were  capable  of  being 
accomplished  by  his  servants,  Moses,  Joshua,  Othniel,  Gideon, 
Jephtha  and  David. 

III.  Tiie  word  "  Christ,"  denotes  an  anointed  person^  who 
is  called  rTiu':?  "  ^^^  Messiah,"  by  the  Hebrews.  Under  the 
Old  Testament,  oil  was  anciently  used  in  anointing ;  because, 
according  to  its  natural  efficacy,  it  rendered  bodies  not  only 
fragant  but  agile^  and  was  therefore  \vell  jBtted  for  typifying 
two  supernatural  things.  The  first  is,  the  sanctification  and 
consecration  of  a  person  to  undertake  and  discharge  some  di- 
vine office.  The  second  is,  adoption,  or  the  conferring  of  gifts 
necessary  for  that  purpose.  But  each  of  these  acts  belongs 
properly  and  per  se  to  the  Holy  Spirit,  the  author  and  donor 
of  Ploliness  and  of  all  endowments.  (Isai.  xi,  2.)  Wherefore 
it  was  proper,  that  he  who  was  eminently  styled  '*  the  Messi- 
ah," should  be  anointed  with  the  Holy  Spirit,  indeed  "  above 
all  his  felloM's,"  (or  those  who  were  partakers  of  the  same 
blessings,)  (Psalm  xlv,  7,)  that  is,  that  He  might  be  made  the 
Holy  of  holies,  and  might  be  endued  not  only  with  some  gifts 
of  the  Holy  Spirit,  but  with  the  whole  of  the  Holy  Spirit  with- 
out measure.  (John  iii,  34 ;  i,  14.)  But  wdien  he  is  called 
"  the  Savior"  by  anointing,  it  appears  to  us  that  he  must  for 
this  reason  be  here  considered  as  a  Mediatorial  Savior,  who 
has  been  constituted  by  God  the  Father,  and  [as  Mediator]  is 
subordinate  to  Him.  He  is  therefore  the  nearer  to  us,  not 
only  according  to  the  nature  of  his  humanity,  of  which  we 
have  already  treated,  but  also  according  to  the  mode  of  saving, 
which  reflection  conduces  greatly  to  confirm  us  in  faith  and 
hope  against  temptations. 

lY.  Two  distinct  iind  subordinate  acts  appertain  to  the  sal- 
vation which  is  signified  by  the  name  Jesus;  and  they  arc  not 
only  necessarily  required  for  it,  but  also  sufficiently  embrace 
its  entire  power.  The  first  is,  the  asking  and  obtaining  of 
redemption  from  sin  and  death  eternal,  and  of  righteousness 


550  JAMES    AKMINrcS. 

and  life.  The  second  is,  the  comrannication  or  distribution  of 
the  salvation  thus  obtained.  According  to  the  former  of  these 
acts,  Christ  is  called  "  our  Savior  hy  merit  /"  according  to  the 
latter  he  is  called  "  our  Savior  hy  efficacy. '"'  According  to  the 
first,  he  is  constituted  the  Mediator  "  for  men,  in  those  things 
which  pertain  to  God."  (Heb.  v,  1.)  According  to  the  sec- 
ond, he  is  appointed  the  Mediator  or  vicegerent  of  God,  in 
those  things  which  are  to  be  transacted  with  men.  From  this 
it  is  apparent,  that  two  offices  are  necessary  for  effecting  sal- 
vation— the  priestly  and  the  regal ;  the  former  office  being 
designed  for  the  acquisition  of  salvation,  and  the  latter  for  its 
communication  :  on  which  account  this  Savior  is  both  a  royal 
priest  and  a  priestly  king,  our  Melchisedec,  that  is,  "  king  of 
Salem,  which  is  Mng  of  peace.,  and  jjriest  of  the  Most  High 
God."  (Ileb.  vii,  2.)  His  people  also  are  a  royal  priesthood 
and  a  sacerdotal  kingdom  or  nation.     (1  Pet.  ii,  5,  9.) 

Y.  But  since  it  has  seemed  good  to  the  wise  and  just  God, 
to  save  none  except  believers ;  nor,  in  truth,  is  it  right  that 
any  oue  should  be  made  partaker  of  the  salvation  procured  by 
the  priesthood  of  Christ,  and  dispensed  by  His  kingly  office, 
except  the  man  who  acknowledges  Him  for  his  priest  and 
king ;  and  since  the  knowledge  of  Christ,  and  faith  in  him, 
are  produced  in  the  hearts  of  men  by  the  power  of  the  Holy 
Ghost,  through  the  preaching  of  the  word  as  the  means  ap- 
pointed by  God ;  for  these  reasons  the  prophetical  office  is 
likewise  necessary  for  effecting  salvation,  and  a  perfect  Savior 
must  be  a  prophet.,  priest  and  king.,  that  is,  by  every  reason 
according  to  which  this  ample  title  can  be  deservedly  attribu- 
ted to  any  one.  We  have  Jesus  therefore,  that  is,  the  Savior, 
by  a  most  excellent  and  perfect  notion  called  Christ,  because 
he  has  been  anointed  by  God  as  a  prophet,  priest  and  king. 
(IVIatt.  xvii,  5  ;  Psalm  ex,  4  ;  ii,  6  ;  John  xviii,  37.)  On  each 
of  these  four  offices  we  shall  treat  in  order,  and  shew,  (1.) 
That  all  and  each  of  these  offices  belong  to  our  Christ.  (2.) 
The  quality  of  these  offices.  (3.)  The  functions  pertaining  to 
each  of  them.     (4.)    The  events  or  consequences. 

VI.  I.  The  Messiah  was  the  future  prophet  promised  to 
the  fathers  under  the  Old  Testament.     Moses  said,  "  The  Lord 


PUBLIC    DISPUTATIONS. 


551 


thy  God  will  raise  up  unto  you  a  prophet  like  unto  me ;  unto 
him  phull  ye  heiirken."  (Deut.  xviii,  15.)  Isaiah  also  says 
"I  will  give  thee  for  a  covenant  of  the  people,  for  a  liglit  of 
the  Gentiles,  to  open  the  blind  eyes,"  &c.  (xlii,  0.)  "Jeho- 
vah hath  called  nie  from  the  womb,  and  he  hath  made  my 
mouth  like  a  sharp  sword,"  &c.  (xlix,  1,  2.)  The  attesta- 
tion, by  anointing,  of  his  call  to  the  prophetical  office,  was 
likewise  predicted  :  "  The  Spirit  of  the  Lord  God  is  upon  me; 
because  the  Lord  hath  anointed  me  to  preach  good  tidings," 
&c.  (Ixi,  1.)  So  was  his  \instructio]  being  fm-nishod  with 
the  necessary  gifts  when  He  was  thus  called  and  sealed  : 
"  The  Si)irit  of  the  Lord  shall  rest  upon  Ilim,  the  Spirit  of 
wisdom  and  understanding,"  &c.  (xi,  2.)  Lastly,  Divine  as- 
eistence  was  promised:  "In  the  shadow  of  his  hand  hath 
He  hid  me,  and  made  me  a  polished  shaft ;  in  his  quiver  hath 
he  hid  me."  (xlix,  2.)  And  this  thing  was  publicly  knowD, 
not  only  to  the  Jews,  but  likewise  to  the  Samaritans,  as  is  ap- 
parent from  what  the  woman  of  Samaria  said,  "  When  Mes- 
sias  is  come,'  He  will  tell  us  all  things."  (John  iv,  25.)  But 
our  Jesus  himself  testifies,  that  these  predictions  were  fulfilled 
in  him,  and  that  He  was  the  prophet  sent  into  the  world  from 
God.  After  having  read  a  passage  out  of  Isaiah's  prophecy, 
he  spake  thus,  "  This  day  is  this  Scriptnre  fulfilled  in  your 
eai-s."  (Luke  iv,  21.)  "  To  this  end  was  I  born,  and  for  this 
cause  came  I  into  the  world,  that  I  should  bear  witness  unto 
the  truth."  (John  xviii,  37.)  God  himself  also  bore  his  tes- 
timony from  heaven,  when  He  "  opened  the  heavens  unto 
Christ"  immediately  after  he  had  been  baptized  by  John,  sent 
down  upon  Him  the  Holy  Spirit,  and  in  inaugural  strains  of 
the  highest  commendation  seemed  to  consecrate  him  to  this 
office.     (Matt,  iii,  IG.) 

VH.  In  the  quality  of  the  prophetic  office,  we  take  into 
our  consideration  the  excellence  not  only  of  the  vocation,  in- 
struction and  divine  assistance  affiirded,  but  likewise  that  of 
the  doctrine  proposed  by  Him,  according  to  each  of  which  it 
far  exceeds  the  entire  dignity  of  all  the  prophets.  (Luke  iv.) 
For  God's  ajiproval  of  his  mii<sio7i  was  expressed  by  three  pe- 
culiar signs — the  opening  of  the  heavens,  the  descent  of  the 


652  JAMES    AEMINItrS. 

Holj  Ghost  in  a  bodily  shape  upon  Ilim,  and  the  voice  of  his 
Father  conveyed  to  him.  The  instruction^  or  furnishing,  by 
which  lie  learned  what  things  he  ought  to  teach,  was  not 
"  by  dreams  and  visions,"  nor  by  inward  or  outward  discourse 
with  an  angel,  neither  was  it  by  a  communication  of  "  mouth  to 
mouth,"  which  yet  [in  the  case  of  Moses]  was  without  the  ac- 
tual sight  of  the  glory  and  the  face  of  God ;  (Num.  xii ;)  but 
it  was  by  the  clear  vision  of  God  and  by  an  intimate  intuition 
into  the  secrets  of  the  Father :  "  For  the  only-begotten  Son, 
who  is  in  the  bosom  of  the  Father,  hath  declared  him  to  us  ;" 
(John  i,  18  ;)  "  He  that  cometh  from  heaven  testified  what 
he  hath  seen  and  heard."  (iii,  3i^.)  The  aid  of  the  Holy 
Spirit  to  Him,  was  so  ready  and  every  moment  intimately 
near,  that  He,  like  one  who  was  lord  by  possession  and  use, 
employed  the  Holy  Spirit  at  pleasure,  and  as  frequently  as  it 
seemed  good  to  himself.  But  the  excellence  of  the  doctrine 
lies  in  this,  that  it  did  not  announce  the  lav)^  neither  as  being 
the  power  of  God  unto  salvation  "  to  him  who  worked  and 
THAT  OF  DEBT,"  (Roui.  Iv,  4,)  uor  as  being  the  seal  of  sin  and 
of  condemnation  ;  (Col.  ii,  14 ;)  neither  did  it  announce  the 
jjromise^  by  which  righteousness  and  salvation  were  promised 
OF  GKACE  to  him  that  believed;  (Gal.  iii,  17-19;)  but  it  an- 
nounced the  Gospely  according  to  this  expression,  "He  hath 
sent  me  to  preach  good  tidings  to  the  meek,"  (Isai.  Ixi,  1,)  or, 
"  the  gospel  to  the  poor  ;"  (Matt,  xi,  5  ;)  because  it  exhibited 
GRACE  and  TKL'TH,  as  it  contained  "  the  end  of  the  law,"  and 
the  accomplishment  of  the  promise.     (Rom.  x,  4;  i,  1,  2.) 

VIH.  The  FUNCTIONS  which  appertain  to  the  prophetic  of- 
fice of  Christ,  are,  the  proposing  of  his  doctrine,  its  confirma- 
tion and  prayers  for  its  felicitous  success  ;  all  of  which  were 
executed  by  Christ  in  a  manner  which  evinced  the  utmost 
power  and  fidelity.  (1.)  He  proposed  his  doctrine^  with  the 
greatest  wisdom,  which  his  advei^saries  could  not  resist;  with 
the  most  ardent  zeal  for  the  glory  of  God  his  Father,  and  for 
the  salvation  of  men  ;  without  respect  of  persons;  and  witli 
an  authority  which  was  never  exercised  by  other  teachers,  not 
even  by  the  prophets.  (2.)  His  confirmaiion  was  added  to 
the  doctrine,  not  only  by  the  Scriptures  of  the  Old  Testament, 


PUBLIC   DISPUTATIONS.  553 

but  likewise  by  signs  of  every  kind  by  which  it  is  possible  to 
establish  the  divinity  of  any  doctrine,  (i.)  By  the  declara- 
tioii  of  the  knowledge  which  is  peculiar  to  God,  such  as  the 
inspection  of  the  heart,  the  revelation  of  the  secrets  of  other-, 
and  the  prediction  of  future  events,  (ii.)  By  a  power  which 
belongs  to  God  alone,  and  which  was  demonstrated  "  in  signs 
and  wonders,  and  mighty  deeds."  (iii.)  By  the  deepest  pa- 
tience, by  which  He  willingly  suffered  the  death  of  tht;  cross 
for  the  truth  of  God,  that  lie  might  confirm  the  promises 
made  to  the  fathers,  "  having  witnessed  before  Pontius  Pilate 
a  good  confession."  (3.)  Lastly.  He  employed  very  fre- 
quent and  earnest  prayers,  with  the  most  devout  thanksgiv- 
ing ;  on  which  account  he  often  retired  into  solitary  places,  in 
which  he  spent  whole  nights  in  prayer. 

IX.  The  ISSUE  or  consequence  of  the  })rophetic  office  of 
Christ,  so  far  as  he  executed  it  in  his  own  person  while  he  re- 
mained on  earth,  was  not  only  the  instruction  of  a  few  persons, 
but  likewise  the  rejection  [of  Himself  and  his  doctrine]  by 
great  numbers,  and  even  by  their  rulers.  The  former  of  these 
consequences  occurred  according  to  the  nature  and  merit  of  the 
doctrine  itself.  The  latter,  accidentally  and  by  the  malice  of 
men.  Christ  himself  mentions  both  of  those  issues  in  Isaiah's 
prophecy,  when  he  saj's,  not  without  complaining,  "  Behold, 
I  and  the  children  whom  the  Lord  hath  given  me,  are  for 
signs  and  for  wonders  in  Israel  from  the  Lord  of  hosts."  (viii, 
IS.)  "I  have  labored  in  vain,  I  have  spent  my  strength  for 
nought  and  in  vain."  (xlix,  4.)  But  because  this  repulse  of 
Christ's  doctrine  could  not  occur  without  proving  a  stumbling 
block  to  the  weak,  it  was  the  good  ]»leasure  of  God  to  obviate 
it  in  a  manner  at  once  the  wisest  and  the  most  })owerful,  (1.) 
By  a  ])ro])hecy  which  foretold  that  this  rejection  would  actu- 
ally take  place :  "The  stone  which  the  builders  refused,  is 
becoming  the  head-stone  of  the  corner:"  (Psalm  cxviii,  22.) 
(ii.)  And  by  the  fulfillment  of  that  prediction,  whicli  was 
completed  by  the  resurrection  of  Christ  from  the  dead,  and 
by  his  being  placed  at  the  right  hand  of  God  ;  by  which  Christ 
became  the  head  and  foundation  of  the  angle,  or  corner,  uni- 
ting the  two  walls,  that  of  the  Jews  and  that  of  the  Gentiles, 


554  JAMES   AEMINIUS. 

in  accordance  witli  these  words  of  the  prophet  Isaiah,  "  It  is 
a  light  tiling  that  thou  shouklest  be  my  servant,  to  raise  np 
the  tribes  of  Jacob,  and  to  restore  the  preserved  of  Israel :  I 
have  also  given  thee  for  a  light  to  the  Gentiles,  that  thou 
mayest  be  my  salvation  unto  the  end  of  the  earth."  (xlix,  6.) 
These  words  contain  an  intimation  of  the  fruit  of  Christ's 
\_prophetice\  prophesying  as  administered  by  his  ambassa- 
dors. 

X.  2.  Topics,  similar  to  the  preceding,  come  under  our  con- 
sideration in  the  priestly  office  of  Christ.  (1.)  The  Mes- 
siah, promised  of  old,  was  to  be  a  Priest,  and  Jesus  of  ]^aza- 
reth  was  a  Priest.  This  is  proved  (i.)  by  express  passages 
from  the  Scriptures  of  the  Old  Testament ;  and  which  attribute 
to  the  Messiah  the  name  of  "  Priest,"  and  the  thing  signified 
by  the  name.  With  regard  to  the  name  :  "  Thou  art  a  Priest 
for  ever  after  the  order  of  Melchizedeck."  (Psalm  ex,  4. 
"With  regard  to  the  thing  signified,  "  Surely  lie  hath  borne 
our  griefs  :  He  was  wounded  for  our  transgressions  :  And 
the  Lord  hath  laid  on  Him  the  iniquity  of  us  all.  When  thou 
shalt  make  his  soul  an  offering  for  sin,  He  shall  see  his  seed, 
etc.  He  bore  the  sins  of  many,  and  made  intercession  for  the 
transgressors."  (Isai.  liii,  4-6,  10-12  ;  Rom.  iv,  15.)  (2.) 
By  arguments  taken  from  a  comparison  of  the  dignity  of  his 
73erson  and  priesthood.  For  the  Messiah  is  the  first-begotten 
Son  of  God,  the  principal  dignity  of  the  priesthood,  and  gov- 
ernor over  the  house  of  his  Father.  (Psalm  ii,  7 ;  Ixxxix, 
27 ;  Gen.  xlix,  3.)  Therefore,  to  Him  appertains  the  excel- 
lence of  administering  the  priesthood  in  the  house  of  God, 
which  is  Heaven.  (Heb.  iii,  6  ;  x,  21.)  For  that  is  properly 
typified  by  a  temple,  the  place  of  the  priesthood  ;  and  princi- 
pally by  the  innermost  part  of  it,  which  is  called  "  the  holy  of 
holies."  (ix,  24.)  Also,  by  arguments  deduced  from  the 
nature  of  the  people  over  whom  He  is  placed.  This  people  is 
"  a  kingdom  of  priests,"  (Exod.  xix,  6,)  and  "  a  royal  priest- 
hood." (1  Pet.  ii,  0.)  But  the  Christian  Faith  holds  it  as  an 
indisputable  axiom,  that  "  Jesus  of  Nazareth  is  a  priest,"  by 
the  most  explicit  Scriptures  of  the  ISTew  Testament,  in  which 
the  title  and  all  things  pertaining  to  the  sacerdotal  office  are 


PUBLTO   DISPUTATIONS.  555 

attributed  to  him.  (Ileb.  ii,  v.)  For  the  Father  confeiTed 
that  ht)nor  uj^on  Iliiii,  sanctified  and  consecrated  Iliui ;  (ii, 
10  ;)  and  "  He  was  made  perfect  throngli  sufferings,"  "  that 
lie  miglit  be  a  merciful  and  fjiithful  High  Priest,  and  be  able 
[co)fij)ati]  to  sympathize  with,  or  to  succor  them  that  are 
tempted."  (ii,  IS.)  The  Father  also  "opened  his  ears," 
(Psalm  xl,  6,)  or  "  prepared  a  body  for  Him,"  (Ilob.  x,  5,) 
"that  He  might  have  somewhat  also  to  offer,"  (viii,  3,)  and 
hath  placed  Him,  after  his  resurrection  from  the  dead,  at  his 
own  right  hand  in  heaven,  that  He  may  there  perpetually 
"make  intercession  for  us."     (Rom.  viii,  34.) 

XI.  But  the  Scriptures  of  the  Old  Testament  speak  of  the 
NATURE  and  QUALITY  peculiar  to  Messiah  the  Priest,  and  assert 
that  his  priesthood  is  not  according  to  the  order  of  Levi. 
(Psalm  ex,  4 ;  Ileb.  v,  5,  6.)  For  David  speaks  thus,  in  the 
person  of  the  Messiah,  "Sacrifice  and  offering  thou  didst  not 
desire.  Mine  ears  thou  hast  opened.  Eurnt  offering  and  sin- 
offering  hast  thou  not  i-equired.  Then  said  I,  Zo,  /  C07ne. 
In  the  volume  of  the  hook  it  is  written  of  me,  to  do  thy  will^ 
O  my  God  !  Yea^  I  have  willed  ;  and  thy  law  is  within  my 
heart.'"  (Psalm  xl,  6-8.)  That  is,  "  Thou  hadst  no  pleasure 
in  the  sacrifices  which  are  offered  by  the  law"  according  to  the 
Levitical  ritual.  (Ileb.  x,  6-9.)  They  also  assert,  that  "  He 
is  a  Priest  for  ever  after  the  order  of  Melchizedeck."  (Psalm 
ex,  4.)  Put  the  entire  nature  of  that  priesthood  is  more  dis- 
tinctly exj)lained  in  the  Xew  Testament,  especially  in  the 
Epistle  to  the  Hebrews,  the  excellence  and  superiority  of  the 
Messiah's  })riestliood  above  the  Levitical  having  been  previ- 
ously established.  (Ileb.  x,  5.)  This  pre-eminence  is  shewn 
by  [dissimilem  collationeni]  the  contrast  between  them.  (1.) 
The  Levitical  priesthood  was  typical  and  shadowy  ;  but  that 
of  the  Messiah  is  real  and  true,  and  contains  the  very  body 
and  express  [imagineni]  pattern  of  the  things.  (2.)  In  the 
Levitical  priesthood,  the  Priest  and  the  victim  differed  in  the 
subject.  For  the  Priest  after  the  order  of  Levi  offered  the 
sacrifices  ot  other  men.  But  the  Messiah  is  both  the  Priest 
and  the  victim.  For  "  He  offered  himself,"  (Heb.  ix,  14,)  and 
"  by  his  own  blood  has  entered  into  heaven,"  (ix,  12,)  and  all 


556  JAMES   AEMINIUS. 

tills  as  it  is  an  expiatory  priesthood.  But  as  it  is  eucharistical, 
(for  it  embraces  the  eu.j-e  .implitnde  of  the  priesthood,)  the 
Messiah  offers  sacrifices  which  are  distinguished  by  him  ac- 
cording to  the  person  ;  yet  they  are  such  as,  being  born  again 
of  his  Spirit  from  above,  are  flesh  of  his  flesh  and  bone  of  his 
bones,  (x,  14 ;  ix,  26  ;  Eph.  v,  30  ;  1  Pet.  ii,  5.)  (3.)  They 
difler  in  the  mode  of  their  institution  and  confirmation.  The 
Levitical  priesthood  was  "  instituted  after  the  law  of  a  carnal 
commandment ;"  but  that  of  the  Messiah,  after  the  law  of  a 
spiritual  commandment,  and  "  the  power  of  an  endless  life." 
(Ileb.  vii,  16.)  The  Levitical  was  instituted  "without  an 
oath  ;"  but  Christ's  "  with  an  oath,"  by  which  it  was  corrobo- 
rated beyond  the  other,  (vii,  20,  21,  28.)  (4.)  The  fourth 
difference  is  in  the  time  of  their  institution.  The  T  evitical 
priesthood  was  instituted  first;  that  of  Christ,  afterwards- 
The  first,  in  the  times  of  the  Old  Testament :  the  other,  in 
those  of  the  New.  The  former,  when  the  church  was  in  its 
infancy ;  the  latter,  when  it  had  ai-rived  at  maturity.  The 
former,  in  the  time  of  slavery  ;  the  latter,  in  that  of  liberty. 

XII.  (5.)  The  fifth  distinction  lies  in  the  persons  discharg- 
ing the  functions  of  the  priesthood.  In  the  former,  the  Priests 
were  of  the  tribe  of  Levi,  "  men  who  had  infirmities,"  who 
were  mortal  and  sinful,  and  who,  therefo  e,  accounted  it 
"  needful  to  offer  up  sacrifice  for  their  own  sins  and  for  the 
people's."  (Ileb.  vii,  28  ;  v,  3.)  Put  the  Messiah  was  of  the 
tribe  of  Judah,  (vii,  14,)  weak  indeed  "in  the  days  of  his 
flesh,"  (v,  Y,)  but  now  when  raised  immortal  from  the  dead 
and  endued  with  "the  power  of  an  endless  life,"  He  is  "holy, 
harmless,  undefiled,  and  separate  from  sinners,  and  therefore 
needeth  not  to  offer  up  sacrifice  for  himself"  (vii,  26,  27.) 
(6.)  We  may  denote  a  sixth  difference  in  the  end  of  the  insti- 
tution. The  Levitical  jDriesthood  was  instituted  to  ratify  the 
old  covenant ;  but  that  of  the  Messiah,  for  confirming  the 
ISTew.  He  is  on  this  account  called  both  "  the  Mediator  of  the 
New  Testament,"  (ix,  15,)  and  "the  surtty  of  a  better  cove- 
nant, which  was  established  upon  better  promises."  (viii,  6.) 
(7.)  They  differ  in  their  eflicacy.  For  the  Levitical  is  useless 
and  inefiicaciouB,  "  not  being  able  to  take  away  sins,  (x,  11,) 


PUBLIC   DISPUTATIONS.  657 

(for  tliey  remained  under  the  old  covenant,)  nor  could  it  sanc- 
tify or  perfect  the  worshi])i)er8  in  their  consciences,  for  "  it 
eanctilicth  only  to  the  puritying  of  the  flesh."  (ix,  0, 10,  13.) 
But  the  priesthood  of  the  Messiah  is  efiicacious.  For  lie 
hath  destroyed  sin  and  obtained  eternal  redemption,  (ix,  12, 
14,)  He  consecrates  priests  and  sanctities  the  worshippers  in 
their  consciences,  and  "  saves  them  to  the  uttermost  that  come 
to  God  by  Ilim."  (vii,  25.)  (8.)  With  the  Apostle  we  place 
the  eighth  difference  in  the  duration  of  each.  IDehuW]  It  was 
necessary  that  the  Levitical  priesthood  should  be  abrogated, 
and  it  was  accordingly  abrogated  ;  (viii,  13  ;)  but  that  of  the 
Messiah  endures  for  ever.  For  this  difference  between  them 
we  have  as  many  reasons  as  for  the  differences  which  we  have 
already  enumerated. 

XIII.  (D.)  The  ninth  quality  by  which  the  Messiah's  priest- 
hood is  distinguished  from  the  Levitical,  is  this,  "  Xow  once 
in  the  end  of  the  world,  the  Messiah  hath  appeared  to  put 
away  sin  by  the  sacrifice  of  himself  ;  (Ileb.  vii,  2G  ;)  and  thus 
"by  one  offering  hath  He  perfected  for  ever  them  that  are 
sanctified."  (x,  14.)  But  the  Priests  after  the  order  of  Levi 
"  offered  oftentimes  the  same  sacrifices,"  through  each  suc- 
ceeding day,  and  month,  and  year,  (x,  11 ;  ix,  25.)  (10.) 
The  tenth  property  of  the  Messiah's  priesthood  is  that  of  its 
nature.  It  does  not  pass  from  one  person  to  another.  For 
the  Messiah  has  neither  a  predecessor  nor  a  successor,  (vii, 
24,  25, 3.)  But  the  Levitical  priesthood  was  transmitted  down 
from  father  to  son.  (11.)  To  this  we  add  the  eleventh  differ- 
ence, the  Messiah  was  the  oidy  person  of  his  order.  For  Mel- 
chizadeck  was  a  tyye  of  Him,  "  like  unto  Him,"  but  by  no 
means  eciual  with  Him.  (vii,  3.)  But  the  I  evitical  Priests 
*'  tndy  were  many,  because  they  were  not  suffered  to  continue 
by  reason  ot  death ;"  (vii,  23  ;)  and  among  them,  some  were 
of  superior,  some  of  inferior,  and  others  of  equal  dignity. 
(12.)  AVe  deduce  the  twelfth  and  last  distinction  from  the 
place  in  -which  each  of  them  was  administered.  For  the  Le- 
vitical priesthood  was  administered  on  earth,  and  in  fact  in  a 
certain  spot  peculiarly  assigned  to  it;  but  though  that  of  the 


558  JAilES    AEMINIUS. 

Messiah  commenced  on  earth,  yet  it  consummated  in  heaven. 
{ix,24.) 

XIV.    The  ACTIONS  which  appertain  to  the  priestly  office  of 
Christ,  are  those  of  oblation  and  intercession,  according  to  the 
following  passages  :    "  Every  high  priest  taken  from  among 
men  is  ordained  for  men  in  things  pertaining  to  God,  that  he 
may  offer  both  gifts  and  sacrifices  for  sins  :    (Heb.  v,  1 :) 
And  "He  ever  liveth  to  make  intercession  for  them."     (1.) 
Of  the  Messiah's  oblation  two  acts  are  described  to  us  :  the 
Jirst  of  which  is  performed  on  earth  ;  the  deliveriug  of  his 
own  body  unto  death,  and  the  shedding  of  his  blood.     By  this 
act  He  was  consecrated  or  j)eifected,  and  opened  heaven  to 
himself:  (ix,  12  ;  x,  29,  10  ;  ix,  24-26  :)    For  \debuit\  it  was 
a  part  of  his  office  to  enter  into  heaven  by  his  own  blood,  and 
"  through  the  veil,  which  is  his  flesh,"  (x,  22,)  flesh  indeed, 
destitute  of  blood,  that  is,  destitute  of  life,  and  delivered  up  to 
death  "for  the  life  of  the  world,"  (John  vi,  51,)  although  it 
was  afterwards  raised  up  again  from  death  to  life.     Tlie  sec- 
ond act  is,  the  presenting  of  himself,  thus  sprinkled  with  his 
own  blood,  betore  the  face  of  his  Father  in  heaven ;  and  the 
ofiering  of  the  same  blood.     To  which  we  must  add,  the  sprink- 
ling of  this  blood  on  the  consciences  of  believers,  that  the}", 
•■'  being  purged  from  dead  works,  might  serve  the  living  God." 
(ix,  14.)     (2.)    Intercession  is  the  second  act  of  the  priesthood 
of  Christ,  which  also  contains  the  prayer  of  Christ  for  us,  and 
his  advocacy  or  defence  of  us  against  the  accusation  with  which 
we  are  charged  by  the  grand  adversary,     (vii,  25  ;  Kom.  viii, 
34 ;  1  John  ii,  1,  2.)     Because  the  force  of  this  intercession  is 
partly  placed  in  the  blood  by  which,  not  only  Christ  himself, 
but  also  our  consciences,  are  sprinkled  ;  the  blood  of  Christ  is 
said  "  to  speak  better  things  than  that  of  Abel,"  (Heb.  xii, 
24,)  which  cried  unto  God  for  vengeance  against  the  frat- 
ricide. 

XV.  The  fourth  part  of  the  priesthood  of  Christ  lies  in  the 
RESULTS  or  CONSEQUENCES.  That  the  sacerdotal  office  concurs 
to  the  general  effect  of  salvation,  is  aj^parent  from  this — that 
He  is  called   Christ  by   consecration,   which  was    effected 


rUB^^IC   DISPUTATIONS.  559 

"through  sufferings,"  througli  which  He  is  said  "to  have  been 
made  perfect,"  (Ileb.  ii,  10,)  and  thus  to  have  "become  the 
author  of  eternal  salvation,"  (v,  0,  10,)  being  denominated 
"  au  High  Priest  forever  after   tlie   order   of  Melcliisedec." 
"  But  Christ,  because  he  continnetli  ever,  hath  an  unchangea- 
ble priesthood  :  wherefore  he  is  able  also  to  save  them  to  the 
uttermost  that  come  unto  Ood  bj'-  Him."     (vii,  21-,  25.)     But 
the  particular  results  which  flow  from  the  sacerdotal  functions, 
when  considered  according  to  the  two-fold  act  of  Di/iition  and 
intercession,  are  chiefly  these  :     From  ojjlation,  accrue  the 
reconciling  of  us  unto  God  the  Father,  (2  Cor.  v,  10,)  the  ob- 
taining of  the  remission  of  sins,  (Tlom.  iii,  2-1-25,)  of  eternal 
redemption,  (TIeb.  ix,  12,)  and  of  the  Spirit  of  grace,  (Zech. 
xii,  10,)  the  laying  open  of  the  vein  for  the  expiation  of  sin, 
and  the  disclosing  of  the  fountain  lor  sprinkling,  (Zech,  xiii,  1,) 
the  removal  of  the  curse,  ((ral.  iii,  13,)  and  the  acquisition  of 
everlasting  righteousness  and  of  life  eternal,  (Dan.  ix,  21.)  as 
well  as  a  supreme  i)Ower  over  all  things  in  l^eaven  and  earth, 
(Phil,  ii,  6-10,)  for  his  church,  to  whom  all  these  blessings  are 
communicated  :  (Acts  xx,  28  :)     And,  to  sura  up  all  in  one 
expression,  the  procuring  of  the  entire  right  to  eternal  life, 
and  to  all  things  whatsoever  that  are  necessary  either  for  its 
being  given,  or  for  its  reception.     Intekcession  obtains,  that 
we,  being  reconciled  to  God,  are  saved  from  future  wrath. 
(Rom.  V,  9.)     Christ  as  our  intercessor  offers  to  God,  perfum- 
ed with  the  fragrant  odor  of  his  own  sacrifice,  the  prayers  and 
thanksgivings,  and  thus  the  whole  rational  worship  which 
justified  persons  perform  to  God ;  (1  Pet.  i,  5 ;)  and  he  re- 
ceives and  turns  aside  the  darts  of  accusation  which  Satan 
hurls  against  believers.     (R.om,  viii,  3-1.)     All  these  blessings 
really  flow  from  the  sacerdotal  functions  of  Christ ;  because 
he  hath  offered  to  God  the  true  price  of  redemption  for  us,  by 
which  lie  has  satisfied  Divine  justice,  and  interposed  himself 
between  us  and  the  Father,  who  was  justly  angry  on  account 
of  our  sins  ;  and  has  rendered  Him  placable  to  us.     (1  Tim. 
ii,  6  ;  Matt,  xx,  28.)    But  the  result  jy^r  accidens  is  a  greater 
[contaminatio]  pollution  and  the  demerits  of  "  a  much  sorer 
puuishment"  from  having  "  trodden  under  foot  the  Son  of 


660  JAMES    AKMINroS. 

God,  and  counted  the  blood  of  the  covenant  an  unholy  thing." 
(Heb.  X,  29.) 

XVI.  Nor  is  it  at  all  repugnant  to  the  merits  and.  satisfac- 
tion of  Christ,  which  belong  to  him  as  a  priest  and.  a  victim, 
that  God  is  himself  said  to  have  "loved  the  world  and  given 
his  only  begotten  Son,"  (John  iii,  16,)  to  have  delivered  him 
unto  death,  (Rom.  iv,  25,)  to  have  reconciled  the  world  unto 
himself  in  Christ,  (2  Cor,  v,  19,)  to  have  redeemed  us,  (Luke 
i,  68,)  and  to  have  treely  forgiven  us  our  sins.  (Rom.  iii,  25.) 
For  we  must  consider  the  affection  of  love  to  be  two-fold  in 
God.  The  first  is  a  love  for  the  creature — TJie  other ^  a  love 
for  justice,  united  to  which  is  a  hatred  against  sin.  It  was 
the  will  of  God  that  each  of  these  kinds  of  love  should  be 
satisfied.  He  gave  satisfaction  to  his  love  for  the  creature  who 
was  a  sinner,  when  he  gave  up  his  Son  who  might  act  the  part 
of  Mediator.  But  he  rendered  satisfaction  to  his  love  for 
justice  and  to  his  hatred  agai?ist  sin,  when  he'  imposed 
on  his  Son  the  office  of  Mediator  by  the  shedding  of  his  blood 
and  by  the  suffering  of  death  ;  (Heb.  ii,  10 ;  v,  8,  9  ;)  and  he 
was  unwilling  to  admit  him  as  the  Intercessor  for  sinners  ex- 
cept when  sprinkled  with  his  own  blood,  in  which  he  might 
be  made  [expiatiol  the  propitiation  for  sins,  (ix,  12.)  Again, 
he  satisfies  his  love  for  the  creature  when  he  pardons  sins,  and 
that  freely,  because  he  pardons  them  through  his  love  for  the 
creature  ;  although  by  inflicting  stripes  upon  his  Son,  in  which 
he  was  "  our  peace,"  he  had  already  rendered  satisfaction  to 
his  love  for  justice.  For  it  was  not  the  effect  of  those  stripes 
that  God  might  love  his  creature,  but  that,  while  love  for  jus- 
tice presented  no  hindrance,  through  his  love  for  the  creature 
he  could  remit  sins  and  bestow  life  eternal.  In  this  respect 
also  it  may  with  propriety  be  said  that  God  rendered  satisfac- 
tion to  himself,  and  appeased  himself  in  "  the  Son  of  his  love," 

XYII.  It  remains  for  us  to  discuss  the  kingly  office  of 
Christ.  We  must  first  consider,  that  the  Messiah,  according 
to  the  promise,  was  to  be  a  King,  and  that  Jesus  of  Nazareth 
is  a  King  :  "  I  will  raise  unto  David  a  righteous  branch,  and 
a  King  shall  reign  and  prosper."  (Jer.  xxiii,  6.)  "  David  my 
servant,  shall  be  king  over  them."    (Ezek.  xxxvii,  24.)    But 


PUBLIC   DISPUTATIONS.  661 

he  was  constituted  king  by  unction  :  "  Yet  have  I  anointed  my 
Xing  upon  my  holy  hill  of  Zion."  (Psalm  ii,  6.)  On  this  ac- 
count, the  title  of  "the  ]\[essiah"  belongs  to  him  for  a  cei-tain 
peculiar  reason.  Nor  should  He  be  merely  a  Iving,  but  the 
most  eminent  and  iamous  among  kings  :  "Thy  God  hath  an- 
ointed thee  with  the  oil  of  joy  above  thy  fellows."  (Psalm 
xlv,  7.)  "  I  will  make  him  my  First-born,  higher  than  the 
kings  of  the  earth."  (Ixxxix,  27.)  Nay,  he  is  the  Lord  and 
Master  of  all  kings  :  "  Now,  therefore,  O  ye  kings  and  judges 
of  the  earth,  kiss  the  Son."  (ii,  12.)  "All  kings  shall  fall  down 
before  Jlim."  (Ixxii,  11.)  He  was  also  to  be  instructed  in  all 
things  necessary  for  the  administration  of  his  kingdom  :  "Give 
the  King  thy  judgments,  O  God !"  (Ixxii,  1.)  "  The  Lord 
shall  send  the  rod  of  thy  strength  out  of  Zion."  (ex,  2.)  "Thou 
shalt  break  them  with  a  rod  of  iron."  (ii,  9.)  "  The  Spirit  of 
Jehovah  shall  rest  upon  him,"  (Isai.  xi,  2.)  God  will  likewise 
perpetually  [(Lsd/^tunwi]  stand  near  Ilim  :  "  With  him  shall 
my  hand  be  established,  mine  arm  also  shall  strengthen  him." 
(Psalm  Ixxxix,  21.)  But  God  hath  made  Jesus  of  Nazareth 
Lord  and  Christ,  (Matt,  ii,  2,  6,)  "  King  of  kings,  and 
Lord  of  lords,"  (Rev.  xvii,  14,)  "  all  power  being  given  unto 
Him  in  heaven  and  in  earth,"  (Matt,  xxviii,  19  ;  Acts  ii,  33,) 
and  "  authority  over  all  flesh,"  (John  xvii,  2,)  that  "  unto  Him 
every  knee  may  bow."  God  also  [instruxit]  furnished  orsup- 
j^lietl  liim  with  his  AVord  and  Spirit,  as  necessary  means  for 
the  administration  of  his  kingdom.  He  hath  made  angels  also 
his  servants  to  execute  his  commands.  (Heb.  i,  6,  14.)  He 
stands  constantly  nigh  to  Him,  "  being  placed  at  his  right 
liand  till  he  has  made  his  enemies  his  footstool."  (1  Cor.  xv, 
25;  Psalm  ex,  1.) 

XVIH.  AV^e  say,  in  one  expression,  concerning  the  quajlity 
of  the  Messiah's  kingdom,  that  it  is  a  sj)iritual  kingdom,  not 
of  this  world,  but  of  that  which  is  to  come,  not  earthly,  but 
heavenly.  For  it  was  predicted,  that  such  would  be  the  king- 
dom of  the  Messiah  ;  and  such  also,  we  assert,  is  the  kingdom 
of  Jesus  of  Nazareth.  AVe  prove  the  first,  (1.)  Pecause  Da- 
vid and  Soloint)n,  and  the  reign  of  each,  were  types  of  the 
Messiah  and  his  kingdom  ;  for  the  Messiah  is  called  David  ; 
36  VOL.  I. 


562  JAMES   AEMTNIUS. 

(Ezek,  xxxvii,  25  ;  and  all  the  things  spoken  about  Solomon 
which  are  high  and  excellent,  belong  with  far  more  justness 
to  the  Messiah,  and  some  of  them  to  him  alone.  (2  Sam.  vii, 
12-16.)  But  earthly  and  carnal  things  are  types  of  spiritual 
and  heavenly  things,  not  being  homogeneous  with  them.  (Ps. 
i,  ii.)  (2.)  It  was  predicted  of  the  Messiah,  that  he  should 
die  and  rise  again,  (Psalm  xvi,  10,)  that  "  he  should  see  his 
seed,"  (Isai.  liii,  10,)  and  that  he  should  rise  again  into  a  spir- 
itual life.  (Psalm  ex,  3.)  Therefore,  that  he  should  be  a  spir- 
itual King,  and  that  his  kingdom  also  should  be  spiritual.  (Ps. 
Ixxxix,  5-8  ;  xcvi,  6-9.)  (3.)  It  was  predicted  that  the  priest- 
hood of  the  Messiah  should  be  spiritual,  a  real  priesthood,  and 
not  a  typical  one.  Therefore,  his  kingdom  also  is  of  the  same 
description ;  for  there  is  a  mutual  analogy  between  them,  ac- 
cording to  that  expression — "  Ye  shall  be  unto  me  a  kingdom 
of  priests,"  &c.  (Ex.  xix,  6.)  (4.)  Because  the  law  of  Moses 
was  to  be  abrogated  on  account  of  its  being  carnal.  But  the 
administration  of  the  priesthood  and  of  the  kingdom  of  Israel 
was  conducted  according  to  that  law.  Therefore  the  kingdom 
of  the  Messiah  ought  to  be  administered  according  to  another 
law,  which  was  more  excellent,  and  therefore  sj)iritual.  (Jer, 
xxxi,  31-31.)  But  such  as  was  the  law,  such  were  the  King 
and  his  kingdom.  (5.)  Because  the  gentiles  were  to  be  called 
to  a  participation  of  the  kingdom  of  the  Messiah,  and  all  of 
them  were  to  be  added  to  it  with  their  kings,  who  should  still 
continue  as  kings,  and  yet  voluntarily  serve  the  Messiah,  (Ps. 
ii,  10,  11  ;  ex,  3,)  who  should  glory  in  him,  and  in  him  place 
all  their  blessedness.  Nothing  of  this  kind  can  be  done,  un- 
less the  kingdom  of  the  Messiah  be  spiritual.  (6.)  Because 
the  Jews  were  to  be  rejected  by  the  Messiah,  for  their  rebell- 
ion, who  was  unwilling  to  have  them  for  his  peoj)le,  not  to  the 
prejudice  of  the  Messiah  himself,  but  to  the  injury  of  the 
Jews  alone.  (Mai.  i,  10,  11 ;  Isai.  Ixv,  2,  3.)  This  is  a  strong 
indication  of  a  King  and  of  a  kingdom  that  are  spiritual. 
(7.)  The  same  conclusion  may  be  drawn  from  the  excellence, 
amplitude,  duration,  and  mode  of  administration,  of  the  Mes- 
siah's kingdom.  But  the  kingdom  of  Jesus  of  Nazareth  is 
spiritual  and  heavenly.  For  he  said,  "  Repent,  because  the  king- 
dom of  heaven  is  at  hand."  (Matt,  iv,  IT.)    "  My  kingdom 


PUBLIC    DISPDTATI0N8.  563 

is  not  of  tliis  world."  (John  xviii,  3G.)  This  may  also  be 
shown  in  all  those  things  which  relate  to  that  kingdom.  For 
the  King  is  no  moi-e  known  after  the  flesh,  because  he  is  be- 
come spiritual  by  his  resurrection,  and  is  "the  Lord  from 
heaven."  (Rom.  viii ;  1  Cor.  xv.)  His  subjects  are  those  who 
are  already  born  again,  [secundum  animam^  in  their  souls, 
of  his  Spirit,  and  who  shall  likewise  hereafter  be  spiritual  in 
their  bodies,  and  conformed  unto  him.  The  law  of  the  king- 
dom is  spiritual :  for  it  is  the  gospel  of  God,  and  the  prescrip- 
tion of  a  rational  and  spiritual  worship.  (Rom.  xii,  8 ;  John 
iv,  23,  24.)  Its  BLESSINGS  are  likewise  spiritual — remission  of 
sins,  the  Spirit  of  grace  and  life  eternal.  The  mode  of  ad- 
MiifisTRATiON,  and  all  its  means,  are  spiritual ;  for  though  all 
temporal  things  are  subjected  to  Christ,  yet  he  administers 
them  in  such  a  way  as  he  knows  will  be  conducive  to  the 
life  that  is  spiritual  and  supernatural. 

XIX.  The  ACTS  which  belong  to  the  regal  office  of  Christ 
are  generally  comprehended  in  vocation  and  judgment.  If 
we  be  desirous  to  consider  these  two  acts  more  distinctly, 
we  may  divide  them  into  the  four  parts  following :  vocation, 
legislation,  the  communication  of  blessings  and  the  removal  of 
evils,  and  the  final  and  universal  judgment.  (1.)  Vocation  is  the 
first  function  by  which  Christ,  the  King,  calls  men  out  of  a 
state  of  animal  life  and  of  sin,  to  the  participation  of  the 
covenant  of  grace  which  he  has  confirmed  by  his  own  blood. 
For  he  did  not  find  subjects  in  the  nature  of  things ;  (Isai. 
Ixiii,  10 ;)  but  as  it  was  his  office  by  the  priesthood  to  acquire 
them  for  himself,  so  likewise  as  King,  it  is  his  province  to  call 
them  to  him  by  his  word,  and  to  draw  them  by  his  Si^irit. 
(Psalm  ex,  1-3 ;  Eph.  iii,  17.)  This  vocation  has  two  parts — 
a  command  to  repent  and  believe,  (Mark  i,  14,  15,)  and  a 
promise^  (Matt,  xxviii,  19,  20,)  to  which  is  also  subjoined  a 
threatening.  (Titus  iii,  8  ;  Mark  xvi,  IG.)  (2.)  Legislation^ 
which  we  consider  in  a  distinct  form,  is  the  second  function  of 
the  regal  office  of  Christ,  by  which  he  fully  prescribes,  to 
those  who  have  been  previously  called  and  drawn  to  a  partici- 
pation of  the  covenant  of  grace,  a  rule  by  wliich  they  may 
live  godly,  righteously  and  soberly,  and  to  which  are  also  an. 


&dA  JAMES   AEMrNTtJS. 

nexed  promises  and  threatenings.  To  this  must  be  added  the 
act  of  the  Iloly  Spirit  by  which  believers  are  rendered  fit  to 
perform  their  duty.  (3.)  The  third  act  is  the  communication 
of  blessings,  whether  they  be  necessary  or  conducible  to  this 
animal  life  or  to  that  which  is  spiritual,  and  the  removal  of 
the  opposite  evils,  not  through  strict  justice,  but  according  to 
a  certain  dispensation,  which  is  suited  to  the  period  of  the 
present  life.  It  is  according  to  this  that  God  equally  "  send- 
eth  rain  on  the  just  and  on  the  unjust,"  (Matt,  v,  45,)  and  his 
"judgment  often  begins  at  his  own  house."  (1  Peter  iv,  lY.) 
(4.)  The  fourth  and  last  act  is  the  final  and  universal  judg- 
ment, by  which  Christ,  having  been  appointed  by  God  to  be 
the  judge  of  all  men,  will  pronounce  a  sentence  of  justifica- 
tion on  his  elect,  and  will  bestow  on  them  everlasting  life; 
but  after  the  sentence  of  condemnation  has  been  uttered 
against  the  reprobates,  they  will  be  tormented  with  everlast- 
ing punishments.  (Matt,  xxv.) 

XX.  To  these  functions  it  is  easy  to  subjoin  their  results 
or  CONSEQUENCES,  which  exist  from  the  functions  themselves, 
according  to  their  nature  ;  and,  at  the  same  time,  the  events 
which  flow  from  the  malice  of  men  who  reject  Christ  as  their 
King.  Among  the  former  are  repentance,  faith,  and  thus  the 
church  herself,  and  her  association  with  Christ  her  head,  obe- 
dience performed  to  Christ's  commands,  the  participation  of 
blessings  which  are  bestowed  on  men  in  the  course  of  the  pres- 
ent life,  immunity  from  evils,  and  lastly,  life  eternal.  Among 
the  latter,  are  blinding,  hardening,  the  giving  over  to  a  repro- 
bate mind,  the  delivering  unto  the  power  of  Satan,  the  impu- 
tation of  sin,  the  gnawings  of  conscience  in  this  life,  and  the 
feeling  endurance  of  many  evils,  and,  lastly,  eternal  death 
itself.  All  these  evils  Christ  inflicts  as  an  omniscient,  omnip- 
otent, and  inflexible  judge,  who  loves  goodness  and  hates  sin, 
from  whose  eyes  we  cannot  hide  ourselves,  whose  power  we 
cannot  avoid,  and  whose  strictness  and  rigor  we  are  unable  to 
bend.  May  God  grant,  through  his  Son,  Jesus  Christ,  in  the 
power  and  efficacy  of  the  Holy  Spirit,  that  these  considera- 
tions may  serve  to  beget  within  us  a  filial  and  serious  fear  of 
God  and  Christ  our  Judge.    Amen  1 


PUBLIC  DreptrtrXTiDNS.  566 

DISPUTATIOjST  XY. 

ON    DIVINE    PREDESTINATOlir. 

Respondent^  William  Bastingius. 

I.  We  call  this  decree  "  PREDESTmATTON,  in  Greek,  iTpoopjfl'fAov, 
from  the  verb  ripoopi^siv,  which  signifies  determine^  appoint^  or 
decree  any  thing  before  you  enter  on  its  execution.  Accord- 
ing to  this  general  notion,  predestination,  when  attributed  to 
Ood,  will  be  his  decree  for  the  governance  of  all  things,  to 
which  divines  usually  giv^e  the  appellation  of  providence. 
(Acts  ii,  28 ;  xvii,  26.)  It  is  customary  to  consider  in  a  less 
general  notion,  so  far  as  it  has  reference  to  rational  cretaures 
who  are  to  be  saved  or  damned,  for  instance,  angels  and 
men.  It  is  taken  in  a  stricter  sense  about  the  predestination 
of  men,  and  then  it  is  usually  employed  in  two  ways  ;  for  it  is 
sometimes  accommodated  to  both  the  elect  and  the  reprobate. 
At  other  times,  it  is  restricted  to  the  elect  alone,  and  then  it 
has  reprobation  as  its  opposite.  According  to  this  last  sig- 
nification, in  which  it  is  almost  constantly  used  in  Scripture, 
(Rom.  viii,  29,)  we  will  treat  on  predestination. 

U.  Predestination,  therefore,  as  it  regards  the  thing  itself, 
is  the  decree  of  the  good  pleas  re  of  God  in  Christ,  by  which 
he  resolved  within  himself  from  all  eternity,  to  justify,  adopt 
and  endow  with  everlasting  life,  to  the  praise  of  his  own  glo- 
rious grace,  believers  on  whom  he  had  decreed  to  bestow  faith.  ^  ^ 
(Eph.  i;  Itom.  ix.) 

III.  The  genus  of  predestination  we  lay  down  as  a  decree 
which  is  called  in  Scripture  npo^sfricr,  "  the  purpose  of  God," 
(Rom.  ix,  11,)  and  BeXijv  ts  dsXrjixaros- ©js,  "  the  counselof  God's 
own  will."  (Eph.i,  11.)  And  this  decree  is  not  Ugal^  accord- 
ing to  what  is  said,  "  The  man  who  doeth  those  things  shall 
live  by  them ;"  (Rom.  x,  5  ;)  but  it  is  evangelical,,  and  this  is 
the  language  which  it  holds  :  "This  is  the  will  of  God,  that 
every  one  who  seeth  the  Son,  and  believeth  on  him,  may  have 
everlasting  life."    (John  vi,  40  ;    Rom.  x,  9.)    This  decree, 


666  JAMIS    AEMTNIUS. 

therefore,  is  peremptory  and  irrevocable ;  because  the  [extre- 
ma,']  final  manifestation  of  "the  whole  counsel  of  God"  con- 
cerning our  salvation,  is  contained  in  the  gospel.  (Acts  xx, 
27  ;  Heb.  i,  2  ;  ii,  2,  3.) 

IV.  The  Cause  of  this  decree  is  God,  "  according  to  the 
good  pleasure"  or  the  benevolent  affection  "  of  his  own  will." 
(Eph.  i,  5.)  And  God  indeed  is  the  cause,  as  possessing  the 
right  of  determining  as  he  wills  both  about  men  as  his  crea- 
tures, and  especially  as  sinners,  and  about  his  blessings,  (Jer. 
xviii,  6  ;  Matt,  xx,  14,  15,)  "  according  to  the  good  pleas- 
ure of  his  own  will,"  by  which,  being  moved  with  and  in 
himself,  he  made  that  decree.  This  "  good  pleasure"  not 
only  excludes  every  cause  which  it  could  take  from  man,  or 
which  it  could  be  imagined  to  take  from  him  ;  but  it  likewise 
removes  whatever  was  in  or  from  man,  that  could  justly  move 
God  not  to  make  that  gracious  decree.  (Eom.  xi,  34,  35.) 

V.  As  the  foundation  of  this  decree,  we  place  Jesus  Christ, 
"^  the  mediator  between  God  and  men,  (Eph.  i,  4,)  "  in  whom 

the  Father  is  well  pleased  ;"  (Matt,  iii,  17  ;  Luke  iii,  22;)  "in 
whom  God  reconciled  the  world  unto  himself,  not  imputing 
their  trespasses  unto  them  ;"  and  "  whom  God  made  to  be  sin 
for  us,  that  we  might  be  made  the  righteousness  of  God  in 
him."  (2  Cor.  v,  19,  21.)  Through  Him  "  everlasting  right- 
eousness was  to  be  brought  in,"  (Dan.  ix,  24,)  adoption  to 
be  acquired,  the  spirit  of  grace  and  of  faith  was  to  be  ob- 
tained, (Gal.  iv,  5,  19,  6,)  eternal  life  procured,  (John  vi, 
51,)  and  all  the  plenitude  of  spiritual  blessings  prepared, 
the  communication  of  which  must  be  decreed  by  predestina- 
tion. He  is  also  constituted  by  God  the  Head  of  all  those 
persons  who  will,  by  divine  predestination,  accept  of  [co7n- 
munionem'l  the  equal  enjoyment  of  these  blessings.  (Eph.  i, 
22 ;  v,  23  ;  Heb.  v,  9.) 

y  I.  We  attribute  Eternity  to  this  decree ;  because  God  does 
nothing  in  time,  which  He  has  not  decreed  to  do  from  all  eter- 
nity. For  "  known  unto  God  are  all  his  works  from  the  be- 
ginning of  the  world  :"  (Acts  xv,  18  :)  and  "  He  hath  chosen 
us  in  Christ  before  the  foundation  of  the  world."  (Eph.  i,  4.) 
If  it  were  otherwise,  God  might  be  charged  with  mutability. 


PUBLIC  DISPUTATIONS.  56T 

YII.  Wc  Bay  that  the  object  or  matter  of  predesthiation  is 
two-fold — Divine  things^  and  Persons  to  whom  the  communi- 
cation of  those  Divine  things  has  been  predestinated  by  this 
decree.  (1.)  These  Divine  tuings  receive  from  the  Apostle 
the  general  appellation  of  "  spiritual  blessings  :"  (Eph.  i,  3  :) 
Such  are,  in  the  present  Ufe^  justification,  adoption  as  sons, 
(Rom.  viii,  20,  30,)  and  the  spirit  of  grace  and  adoption.  (Eph. 
i,  5  ;  John  i,  12  ;  Gal.  iv,  6,  Y.)  Lastly,  after  this  life^  eter- 
nal life.  (John  iii,  15,  10.)  The  whole  of  these  things  are 
usually  comprised  and  enunciated,  in  the  Divinity  schools,  by 
the  names  of  Grace  and  Glory.  (2.)  We  circumscribe  the 
Persons  within  the  limits  of  the  word  "  believers,"  which  pre- 
supposes sin  :  for  no  one  believes  on  Christ  except  a  sinner, 
and  the  man  who  acknowledges  himself  to  be  that  sinner. 
(Matt,  ix,  13  ;  xi,  28.)  Therefore,  the  plenitude  of  those  bles- 
sings, and  the  preparation  of  them  which  has  been  made  in 
Christ,  were  necessary  for  none  but  sinners.  But  we  give  the 
nan'io  of  "  believers,"  not  to  those  who  would  be  such  by  their 
own  merits  or  strength,  but  to  those  who  by  the  gratuitous 
and  peculiar  kindness  of  God  [erant  credituri]  would  believe 
in  Christ.  (Horn,  ix,  32  ;  Gal.  ii,  20 ;  Matt,  xi,  25  ;  xiii,  11 ; 
John  vi,  U  ;  Phil,  i,  29.) 

VIII.  The  form  is  the  decreed  communication  itself  of  these 
blessings  to  believers,  and  in  the  mind  of  God  the  pre-existent 
and  pre-ordained  relation  and  ordination  of  believers  to  Christ 
their  Head  :  the  fruit  of  which  they  receive  through  a  real  and 
actual  union  with  Christ  their  Ilead.  In  the  present  life,  this 
fruit  is  (jracious^  through  the  commencement  and  increase  of 
the  union  ;  au<l  in  the  life  to  come,  it  is  glorious^  through  the 
complete  consummation  of  this  union.  (2  Tim.  i,  9, 10  ;  John 
i,  10,  17  ;  xvii,  11,  12,  22-24 ;  Eph.  iv,  13,  15.) 

IX.  The  end  of  predestination  is  the  praise  of  the  glorious 
grace  of  God :  for  since  grace,  or  the  gratuitous  love  of  God 
in  Christ,  is  the  cause  of  predestination,  it  is  equitable  that  to 
the  same  grace  the  entire  glory  of  this  act  should  be  ceded. 
(Eph.  i,  6  ;  Rom.  xi,  36.) 

X.  But  this  decree  of  predestination  is  "according  to  elec- 
tion," as  the  Apostle  says  :    (Rom.  ix,  0,  11  :)    This  election 


568  JAMES   AKMINrUS. 

necessarily  infers  reprobation.  Reprobation  therefore  is  op- 
posed to  predestination,  as  its  contrary  ;  and  is  likewise  called 
"  a  casting  away,"  (Rom.  ix,  1,)  "  an  ordination  to  condem- 
nation," (Jude  4,)  and  "  an  appointment  unto  wrath."  (1 
Thess.  V,  9.) 

XI.  From  the  law  of  contraries,  we  define  reprobation  to 
be  a  decree  of  the  wrath,  or  of  the  severe  will,  of  God ;  by 
which  he  resolved  from  all  eternit}^  to  condemn  to  eternal 
death  unbelievers,  who,  by  their  own  fault  and  the  just  judg- 
ment of  God,  would  not  believe,  for  the  declaration  of  his 
wrath  and  power.  (John  iii,  18  ;  Luke  vii,  30  ;  John  xii,  37 
40;  2  Thess.  ii,  10,  11  ;  Rom.ix,  22.) 

XII.  Though  by  faith  in  Jesus  Christ  the  remission  of  all 
sins  is  obtained,  and  sins  are  not  imputed  to  them  who  be- 
lieve; (Rom.  iv,  2-11  ;)  yet  the  reprobate  will  be  compelled 
to  endure  the  punishment  ,  not  only  of  their  unbelief,  (by  tlie 
contrary  of  which  they  might  avoid  the  chastisement  due  to 
the  rest  of  their  sins,)  but  likewise  of  the  sins  which  they  have 
committed  against  the  law,  being  "  everlasting  destruction 
fi'om  the  presence  of  the  Lord,  and  from  the  glory  of  his  pow- 
er."    (John  viii,  24 ;  ix,  41 ;  2  Thess.  i,  9.) 

XIII.  To  each  of  these  decrees,  that  of  predestination  and 
that  of  reprobation,  is  subjoined  its  execution;  the  acts  of 
which  are  performed  in  that  order  in  which  they  have  been 
appointed  in  and  by  the  decree  itself;  and  the  objects  both  of 
the  decree  and  of  its  execution  are  the  same,  and  entirely  uni- 
form, or  invested  with  the  same  formal  relation.  (Psalm  cxv, 
3;  xxxiii,  9,  11.) 

XIY.  Great  is  the  use  of  this  doctrine,  as  thus  delivered 
from  the  Scriptures.  For  it  serves  to  establish  the  glory  of 
the  grace  of  God,  to  console  afflicted  consciences,  to  terrify  the 
wicked  and  to  drive  away  their  security,  (1.)  But  it  estab- 
lishes the  grace  of  God,  when  it  ascribes  the  whole  praise  of 
our  vocation,  justification,  adoption,  and  glorification,  to  the 
mercy  of  God  alone,  and  takes  it  entirely  away  from  our  own 
strength,  works  and  merits.  (Rom.  viii,  29,  30 ;  Ephes.  i.) 
(2.)  It  comforts  afflicted  consciences  that  are  struggling  with 
temptation,  when  it  renders  them  assured  of  the  gracious 


PUBLIC   DISPUTATIONS.  569 

Iboievohmtia]  good  will  of  God  in  Christ,  which  was  from  all 
eternity  decreed  to  them,  performed  in  time,  and  which  will 
endure  forever.  (Isai.  liv.  8.)  It  also  shews,  that  the  purpose 
of  God  according  to  election  stands  firm,  not  of  works,  but  of 
Ilim  that  calleth.  (1  Cor.  i,  9  ;  Eom.  ix,  11.)  (3.)  It  is  ca- 
pable of  terrifying  the  ungodly  ;  because  it  teach  s,  that  the 
decree  of  God  concerning  unbelievers  is  irrevocable ;  (Ueb. 
iii,  11,  17-19;)  and  that  "they  who  do  not  obey  the  truth, 
but  believe  a  lie,"  are  to  be  adjudged  to  eternal  destruction. 
(2  Thess.  ii  12.) 

XV.  This  doctrine  therefore  ought  to  resound,  not  only 
within  private  walls  and  in  schools,  but  also  in  the  assemblies 
of  the  saints  and  in  the  church  of  God.  Yet  one  caution 
ought  to  be  strictly  observed,  that  nothing  be  taught  concern- 
ing it  beyond  what  the  Scriptures  say,  that  it  be  propounded 
in  the  manner  which  the  Scriptures  have  adopted,  and  that  it 
be  referred  to  the  same  end  as  that  which  the  Scri[)tures  pro- 
pose when  they  deliver  it.  This,  by  the  gracious  assistance 
of  Go  I,  we  think,  we  have  done.  "  Unto  Ilim  be  glory  in 
the  church  by  Christ  Jesus  throughout  all  ages,  world  with- 
out end.     Amen!" 

"  The  power  of  God  is  great,  but  it  obtains  glory  from  the 
humble.  Do  not  inconsiderately  seek  out  tlie  things  tliat  are 
too  hard  for  thee  ;  neither  foolishly  search  for  things  which 
surpass  thy  powera.  But  meditate  with  reverence  upon  those 
things  which  God  has  commanded  thee  :  for  it  is  not  requisite 
for  thee  to  see  with  thine  eyes  those  things  which  are  secret. 
Do  not  curiously  handle  those  matters  which  are  unprofitable 
and  unv.ecessary  to  thy  discourse :  for  more  things  are  shewn 
unto  thee,  than  the  human  understanding  can  comprehend. 
Ecclesiasticus  iii,  20-23. 


570  JAMES  AEMmnis. 

DISPUTATION  XYI. 

ON   THE   VOCATION    OF   MEN  TO   SALVATION. 

Resjpondent^  James  Bontebal. 

I.  The  title  contains  three  terms — vocation,  men,  salvation, 
(1.)  The  word  vocation  denotes  a  total  and  entire  act,  con- 
sisting of  all  its  parts,  whether  essential  or  integral,  what  parts 
soever  are  necessary  for  the  purpose  of  men  being  enabled  to 
answer  the  Divine  Yocation.  (Prov,  i,  24  ;  Matt,  xi,  20,  21 ; 
xxiii,  37.)  (2.)  Men  may  be  considered  in  a  two-fold  respect, 
either  as  placed  in  the  state  of  animal  life  without  sin,  or  as 
obnoxious  to  sin.  We  consider  them  here  in  this  last  respect. 
(Gen.  ii,  16,  17;  Matt,  ix,  13.)  (3.)  Salvation,  by  a  Synec- 
doche, in  addition  to  vocation  itself  by  which  we  are  called  to 
salv^ation,  contains  also  whatsoever  is  necessary,  through  the 
appointment  of  God,  for  obtaining  salvation  or  life  eternal, 
(Luke  xix,  9  ;  2  Cor.  vi,  2.) 

II.  We  define  vocation,  a  gracious  act  of  God  in  Christ, 
by  which,  through  his  word  and  Spirit,  He  calls  forth  sinful 
men,  who  are  liable  to  condemnation  and  placed  under  the 
dominion  of  sin,  from  the  condition  of  the  animal  life,  and 
from  the  pollutions  and  corruptions  of  this  world,  (2  Tim.  i,  9 ; 
Matt,  xi,  28  ;  1  Pet.  ii,  9,  10  ;  Gal.  i,  4  ;  2  Pet.  ii,  20 ;  Rom. 
X,  13-15  ;  1  Pet.  iii,  19  ;  Gen.  vi,  3,)  unto  "  the  fellowship  of 
Jesus  Christ,"  and  of  his  kingdom  and  its  benefits ;  that,  be- 
ing united  unto  Ilim  as  their  Head,  they  ma^^  derive  from 
him  life,  \_sensuiri\  sensation,  motion,  and  a  plenitude  of  every 
spiritual  blessing,  to  the  glory  of  God  and  their  own  salvation, 
(1  Cor.  i,  9  ;  Gal.  ii,  20  f  Eph.  i,  3,  6  ;  2  Thess.  ii,  13,  14.) 

III.  The  efiicient  cause  of  this  vocation  is  God  the  Father 
in  the  Son.  The  Son  himself,  as  appointed  by  the  Father  to 
be  the  Mediator  and  the  king  of  his  church,  calls  men  by  the 
Holy  Spirit ;  as  He  is  the  Spirit  of  God  given  to  the  Media- 
tor ;  and  as  He  is  the  Spirit  of  Christ  the  king  and  the  head 
of  his  church,  by  whom  both  "  the  Father  and  the  Son  hith- 


rUBLIO   DISPUTATIONS.  571 

erto  work."  (1  Tiess.  ii,  12  ;  Epbes.  ii,  17 ;  iv,  11,  12 ;  Eev. 
iii,,20  ;  John  v,  17.)  But  tliis  vocation  is  so  administered  by 
the  Spirit,  that  the  Holy  Spirit  is  himself  its  effector  :  for  He 
[cortstitult]  n])iioint8  bishops,  sends  forth  teachers,  endues  them 
with  gifts,  grants  them  his  assistance,  and  obtains  authority 
for  the  word  and  bestows  efficacy  upon  it.  (Heb.  iii,  7  ;  Acts 
xiii,  2  ;  xx,  28  ;  1  Cor.  xii,  4,  7,  9,  11 ;  Heb.  ii,  4.) 

IV.  The  inly-moving  cause  is  the  grace,  mercy  and  (phi- 
lanthropy) "  love  of  God  our  Savior  toward  man  ;"  (Titus  iii, 
4,  5  ;)  by  which  He  is  inclined  to  relieve  the  misery  of  sinful 
man,  and  to  impart  unto  him  eternal  felicity.  (2  Tim.  i,  9, 
10.)  But  the  disposing  cause  is  the  wisdom  and  justice  of 
God  ;  by  which  he  knows  how  it  is  proper  for  this  vocation  to 
be  administered,  and  wills  it  to  be  dispensed  as  it  is  lawful 
and  benefittine; ;  and  from  which  is  formed  the  decree  of  his 
will  concerning  the  administration  and  its  mode.  (1  Cor.  i, 
17,  18.) 

Y.  The  external  cause,  which  outwardly  moves  God,  is 
Jesus  Christ  by  his  obedience  and  intercession.  (2  Tim.  i,  9.) 
But  the  instrumental  cause  is  the  word  of  God,  administered 
by  means  of  men,  either  through  preaching  or  writing,  which 
is  the  ordinary  method  ;  (1  Cor.  xii,  28-30  ;  2  Thess  ii,  14  ;) 
or  without  human  assistance,  when  the  word  is  immediately 
proposed  by  God  inwardly  to  the  mind  and  the  will,  which  is 
extraordinary.  And  this  is  in  fact  both  the  word  of  the  law 
and  that  of  the  Gospel,  which  are  subordinate  in  the  operations 
apjwrtioned  to  each  other. 

YI.  The  matter  or  subject  of  vocation  is  mankind  constituted 
in  the  animal  life  ;  men  worldly,  natural,  animal,  carnal,  sinful, 
alienated  from  the  life  of  God,  and  dead  in  sins ;  and  therefore 
UNWORTHY  to  be  Called,  and  \inepti.,  unapt,]  unfit  to  answer  to 
the  call,  unless  by  the  gracious  \dignatinne\  estimation  of  God 
they  be  accounted  worthy,  and  by  his  powerful  operation  they 
be  rendered  fit  to  comply  with  the  vocation.  (Matt,  ix,  13 ; 
Titus  ii,  12  ;  Eph.  ii,  11,  12  ;  iv,  IT,  18;  v,  14 ;  John  v,  25  ; 
vi,  44;  Matt,  x,  11-13  ;  Acts  xvi,  14.) 

YH.  The  form  of  vocation  is  ])laced  in  the  very  administra- 
tion of  the  word  and  of  th.)  Holy  Spirit.     God  hath  instituted 


572  JAMES  AKMmnjs. 

this  administration  so,  as  He  knows  to  be  suitable  and  becom- 
ing to  himself,  and  to  his  justice  tempered  with  mercy  in. 
Christ ;  always  reserving  to  himself  the  full  and  free  power 
of  not  employing,  for  the  conversion  of  men,  all  the  methods 
which  are  possible  to  himself  according  to  the  treasures  of  his 
wisdom  and  power,  and  of  bestowing  unequal  grace  on  those 
who  are  [in  every  respect]  equals,  and  equal  grace  on  those 
who  are  unequal,  nay,  of  employing  greater  grace  on  those 
who  are  more  wicked.  (Rom.  ix,  2i-26;  x,  17-21;  xi,  25, 
29-33 ;  Ezek.  iii,  6 ;  Matt,  xi,  21,  23.) 

VIII.  But  in  every  vocation  [terminus  a  quo  et  ad  quern] 
the  point  of  commencement,  and  that  of  termination,  come  to 
be  considered.  The  j?oint  of  commencement,  whence  men  are 
called  by  divine  vocation,  is  not  only  the  state  of  this  animal 
life,  but  likewise  that  of  sin  and  of  misery  on  account  of  sin, 
that  is,  out  of  guilt  and  condemnation.  (1  Pet.  ii,  9  ;  2  Pet. 
i,  4;  Ephes.  ii,  1-6  ;  Eom.  vi,  17,  18.)  The  point  of  termi- 
nation is,  First,  the  state  of  grace,  or  a  participation  of  super- 
natural good  and  of  every  spiritual  blessing,  during  the  pres- 
ent life,  in  Christ,  in  whom  resides  a  plenitude  of  grace  and 
truth ;  and,  Afterwards,  the  state  of  glory,  and  [consumma- 
tani]  the  perfect  fruition  of  God  himself.  (Eph.  i,  3,  4  ;  John 
i,  14,  16 ;  Rom.  viii,  28-30.) 

IX.  The  proximate  end  of  vocation  is,  that  they  who  have 
been  called  answer  by  faith  to  God  and  to  Christ  who  give  the 
call,  and  that  they  thus  become  [J^cederati]  the  covenanted 
people  of  God  through  Christ  the  Mediator  of  the  New  Cove- 
nant ;  and,  after  having  become  believers  and  parties  to  the 
covenant,  that  they  love,  fear,  honor,  and  worship  God  and 
Christ,  render  in  all  things  obedience  to  the  divine  precepts 
"  in  righteousness  and  true  holiness,"  and  that  by  this  means 
they  "  make  their  calling  and  election  sure."  (Pro v.  i,  24 ; 
Heb.  iii,  7  ;  Rev.  iii,  20  ;  Eph.  ii,  11-16  ;  Titus  iii,  8  ;  Deut. 
vi,  4,  5 ;  Jer.  xxxii,  38,  39  ;  Luke  i,  74,  75  ;  2  Pet.  i,  1,  10.) 

X.  The  remote  end  is  the  salvation  of  the  elect  and  the 
glory  of  God,  in  regard  to  which  the  very  vocation  to  grace  is 
a  means  ordained  by  God,  yet  through  the  appointment  of 
God  it  is  necessary  to  the  communication  of  salvation.    (Phil. 


PUBLIC   DISPUTATIONS.  573 

i,  G  ;  E])li.  i,  14.)  But  the  answer  by  which  obedience  ia 
yielded  to  this  call,  is  the  condition  Avliich,  through  the  ap- 
pointment of  God,  is  also  requisite  and  necessary  for  obtaining 
this  end.  (Prov.  i,  24-26  ;  Acts  xiii,  46  ;  Luke  vii,  30.)  The 
glory  of  God^  who  is  supremely  wise,  good,  merciful,  just  and 
powerful,  i^  so  luminously  displayed  in  this  communication 
both  of  his  grace  and  glory,  as  deservedly  to  raise  into  raptur- 
ous admiration  the  minds  of  angels  and  men,  and  to  employ 
their  loosened  tongues  in  celebrating  the  praises  of  Jehovah. 
(Eev.  iv,  8-11  ;  v,  8-10.) 

XI.  Vocation  is  partly  external,  partly  internal.  External 
vocation  is  by  the  ministry  of  men,  who  propound  the  word 
of  the  law  and  of  the  gospel,  and  who  are  on  this  account 
called  "  workers  together  with  (lod,  planters,  waterers,  build- 
ers, and  ministers  by  whom  the  [members  of  the]  church  be- 
lieve." (1  Cor.  i,  5-9  ;  iii,  3-6.)  Internal  vocation  is  by  the 
ojjeration  of  the  Holy  Spirit  illuminating  the  mind  and  affect- 
ing tlie  heart,  that  serious  attention  may  be  given  to  those 
things  which  are  spoken,  and  that  [^Jides]  faith  or  credence 
may  be  given  to  the  word.  The  efficacy  consists  in  the  con- 
currence of  both  the  internal  and  external  vocation.  (Acts 
xvi,  14 ;  2  Cor.  iii,  3  ;  1  Pet.  i,  22.) 

XII.  But  that  distribution  is  not  of  a  genus  into  its  species, 
but  of  a  whole  into  its  parts,  or  of  the  entire  vocation  into 
partial  acts  which  concur  to  produce  one  conclusion — which  is, 
obedience  yielded  to  the  call.  Hence  an  assemblage,  or  con- 
gregation of  those  who  are  called,  and  of  those  who  answer  to 
th  -■  call,  is  denominated  "  the  Church ;"  (1  Cor.  iii,  5,  6  ; 
Tiom.  i,  5  ;)  which  is  itself,  in  the  same  manner,  distinguished 
into  the  visible  and  the  invisible — the  vuihle,  that  "  maketh 
confession  with  the  mouth,"  and  the  invisible^  "  that  believeth 
with  the  heart."  (Rom.  x,  10.)  As  man  liimself  is  likewise 
distinguished  into  "  the  outward"  and  "  the  inward."  (2  Cor. 
iv,  16.) 

XIII.  But  we  must  be  cautious,  lest  with  [spiritualihus]  the 
mystics  and  the  enthusiasts,  we  consider  the  word  which  is 
propounded  by  the  ministry  of  men  as  only  preparatory  ;  and 
believe  that  another  word  ifl  inwardly  employed,  which  is  Icon- 


574:  JAMES    AEMINIUS. 

summatoriunil  perfective,  or,  (wbicli  is  the  same  thing,)  lest 
we  suppose,  that  the  Spirit  by  his  internal  act  illuminates  the 
mind  into  another  knowledge  of  God  and  Christ,  than  that 
which  is  contained  in  the  word  outwardly  propounded,  or  that 
lie  affects  the  heart  and  the  soul  with  other  [sensihus]  mean- 
ings, than  those  which  are  proposed  from  the  very  pame  word. 
(1  Pet.  i,  23,  25 ;  Eom.  x,  14-17 ;  2  Cor.  iii,  3-6  ;  1  Cor. 
XV,  1-4.) 

XI Y.  The  accidental  result  of  vocation,  and  that  which  is 
not  of  itself  intended  by  God,  is  the  rejection  of  the  word  of 
grace,  the  contemning  of  the  divine  counsel,  the  resistance 
offered  to  the  Holy  Spirit.  The  proper  and  per  se  cause  of 
this  result  is,  the  malice  and  hardness  of  the  human  heart. 
But  this  result  is,  not  seldom,  succeeded  by  another,  the  just 
judgment  of  God,  avenging  the  contempt  shewn  to  his  word 
and  call,  and  the  injury  done  to  his  Holy  Spirit ;  and  from 
this  judgment  arise  the  blinding  of  the  mind,  the  hardening  of 
the  heart,  "the  giving  over  to  a  reprobate  mind,"  and  "the 
delivering  unto  the  power  of  Satan."  (Acts  xiii,  46 ;  Luke 
vii,  30  ;  Acts  vii,  51 ;  2  Thess.  iii,  2  ;  2  Cor.  iv,  4  ;  Psalm 
Ixxxi,  11-14  ;  Isai.  Ixiii,  10  ;  vi,  9,  10  ;  John  xii,  37-40.) 

XY.  But,  because  "  known  unto  our  God  are  all  his  works 
from  the  beginning  of  the  world,"  (Acts  xv,  18,)  and  as  God 
does  nothing  in  time  which  He  has  not  decreed  from  all  eter- 
nity to  do,  this  vocation  is  likewise  instituted  and  administered 
according  to  God's  eternal  decree.  So  that  what  man  soever 
is  called  in  time,  was  from  all  eternity  predestinated  to  be 
called,  and  to  be  called  in  that  state,  time,  place,  mode,  and 
with  that  efficacy,  in  and  with  which  he  was  predestinated. 
Otherwise,  the  execution  will  vary  from  the  decree ;  which 
charge  of  mutability  and  change  cannot  be  preferred  against 
God  without  [noxani]  producing  mischievous  effects.  (Ephes. 
iii,  5,  6,  9-11  ;  James  i,  17,  18 ;  2  Tim.  i,  9.) 


PUBLIC   DI8PDTATI0K8.  575 

DISPUTATION  XYII. 

ON   KEPENTANCE. 

Hes^xmdent,,  Henry  Kiellius. 

As  in  succeeding  Disputations  are  discussed  Faith,  and  Justification  through 
Faith,  the  order  which  has  hitherto  been  observed  requires  us  now  to  treat  on 
Repentance  without  which  we  can  neither  have  fellowship  with  Christ,  nor  be 
made  partakers  of  his  righteousness, 

1.  TiiE  matter  on  which  we  are  at  present  treating,  is  usually 
enunciated  in  the  three  Latin  words,  resipiscentia^  pcenitenfia, 
and  co7iversio,  repentance,  penitence  and  conversion.  The 
Greek  word,  I\L-ravoia,  "  change  of  mind  after  reflection," 
answers  to  the  first  of  these  terras;  MeTaixsXsia^  "  regret  on 
account  of  misdeeds,"  to  the  second  ;  and  E^ig-po^r)^  "  a  turning 
about,  a  return,"  to  the  third.  On  this  subject  the  Hebrews 
frequently  employ  the  word  nHTOn  "  ^  returning,"  as  corres- 
ponding with  the  third  of  the  preceding  terms  ;  and  the  word 
DnD  ^^'  n)2nD  which  expresses  the  sense  of  the  second.  But 
though  these  words  are,  according  to  the  essence  and  nature 
of  the  thing,  synonymous,  yet  each  of  them  signifies  a  particu- 
lar formal  conception.  The  First,  repentance,  is  a  conception 
of  the  understanding ;  the  Second,  peiiitence,  a  conception  of 
the  afi*ections  or  passions ;  and  the  Third,  conversion,  is  a 
conception  of  an  action  resulting  from  both  the  others.  The 
general  term,  therefore,  comprises  the  understanding,  the  afiec- 
tions,  and  an  ulterior  act  resulting  from  both  the  preceding. 
The  First  signifies  a  change  of  mind  after  any  thing  has  been 
done  ;  and,  after  the  commission  of  evil,  a  change  of  mind  to 
a  better  state.  The  Second  expresses  grief  or  sorrow  of  mind 
after  a  deed  ;  and,  after  an  evil  deed,  "  sorrow  after  a  godly 
sort,"  and  not  "  the  sorrow  of  the  world,"  although  the  word 
is  sometimes  thus  used  even  in  the  Scriptures.  The  Third 
denotes  conversion  to  some  thing,  from  which  aversion  had 
been  previously  formed.  And,  in  this  discussion,  it  is  that 
convereion  which  is  from  evil  to  good  j  from  sin,  Satan  and  the 


576  JAMES   ARMINIUS. 

world,  to  God.  The  First  comprehends  a  disapproval  of  evil 
and  an  approval  of  the  opposite  good.  The  Second  comprises 
grief  for  a  past  evil,  and  an  affection  of  desire  towards  a  con- 
trary good.  The  Third  shews  an  aversion  from  the  evil  to 
which  it  adhered,  and  a  conversion  to  the  good  from  which 
it  had  been  alienated.  But  these  three  conceptions,  according 
to  the  nature  of  things  and  the  command  of  God,  are  so  inti- 
mately comiected  with  each  other,  that  there  cannot  be  either 
true  and  right  repentance,  penitence,  or  conversion,  unless 
each  of  these  has  the  other  two  united  with  it,  either  as  prece- 
ding it,  or  as  succeeding. 

II.  According  to  this  distinction  of  the  various  conceptions, 
have  been  invented  different  definitions  of  one  and  the  same 
thing  as  to  its  essence.  For  instance,  "  repentance  is  a  change 
of  mind  and  heart  from  evil  to  good,  proceeding  from  godly 
sorrow."  It  is  also  "  sorrow  after  the  commission  of  sin  on 
account  of  God  being  offended,  and  through  this  sorrow  a 
change  of  the  whole  heart  from  evil  to  good."  And  "  It  is  a 
true  conversion  of  our  life  to  God,  proceeding  from  a  sincere 
and  serious  fear  of  God,  which  consists  in  the  mortification  of 
our  flesh  and  of  the  old  man,  and  in  the  quickening  of  the 
Spirit."  We  disapprove  of  none  of  these  three  definitions, 
because  in  substance  and  essence  they  agree  among  themselves, 
and,  sufficiently  for  [the  purposes  of]  true  piety,  declare  the 
nature  of  the  thing.  But  a  more  copious  definition  may  be 
given,  such  as  the  following:  "Eepentance,  penitence,  or 
conversion  is  an  act  of  the  entire  man,  by  which  in  Ids  under- 
standing he  disapproves  of  sin  universally  considered,  in  his 
affections  he  hates  it,  and  as  perjjetrated  by  himself  is  sorry 
for  it  and  m  the  whole  of  his  life  avoids  it.  Bj^  which  he 
also  in  his  understanding  approves  of  righteousness,  in  his 
affections  loves  it,  and  in  the  whole  of  his  life  follows  after  it. 
And  thus  \a,vertit'\  he  turns  himself  awa}'-  from  Satan  and  the 
world,  and  \convertit~]  returns  unto  God  and  adheres  to  Him, 
that  God  may  abide  in  him,  and  that  he  may  abide  in  God." 

III.  We  call  repentance  "  the  act  of  man,"  that  we  may 
distinguish  it  from  regeneration,  which  is  "the  act  of  God." 
These  two  have  some  things  in  common,  are  on  certain  points 


PUBLIC   DISPUTATIONS.  577 

in  affinity ;  yet,  in  reality,  according  to  the  peculiar  nature 
which  each  of  them  possesses,  they  arc  distinct ;  though,  ac- 
cording to  their  subjects,  they  are  not  separated.  We  add 
that  it  is  "  the  act  of  the  entire  man  :"  for  it  is  his  act  with 
regard  to  the  entire  mind  or  soul,  and  all  its  faculties  ;  and 
M-ith  regard  to  the  hody  as  it  is  united  to  the  soul,  and  is  an 
organ  or  instrument  subjected  to  the  pleasure  and  command 
of  the  soul,  (1  Kings  xviii,  37  ;  Rom.  xii,  1,  2.)  It  is  an  act 
which  concerns  the  whole  life  of  man  as  it  is  rational,  and  as  it 
was  born  [(:q)ta^^  with  an  aptitude  to  tend  towards  sin  and  tow- 
ards God,  and  to  turn  aside  Irom  either  of  them.  It  consists  of  the 
undei'standing,  the  affections,  the  senses,  and  motion,  and  con- 
curs with  all  these  conjointly,  though  subordinately,to  [the  pro- 
duction of]  repentance,  penitence  or  conversion.  (1.)  In  this 
act,  the  UNDERSTANDING  pcrfomis  its  office  both  by  a  general 
[cBstimatione]  appreciation  of  its  value  and  by  its  particular 
approbation  and  disapprobation.  (2.)  The  affections  or  pas- 
sions j)erform  theirs,  as  they  are  e^i^u,ariT(xo?,  coneiipiscible^  by 
loving,  hating,  mourning  and  rejoicing ;  and  as  they  are 
5jfio£i()y),c,  irascible^  by  being  angry,  zealous,  indignant,  fearful, 
and  hopeful.  (Ephes.  iii  &  iv.)  (3.)  The  senses,  both  internal 
and  external,  perform  their  office  by  their  aversion  from  unbe- 
coming objects,  and  by  their  conversion  to  those  which  are 
suitable  and  proper.  (Rom.  vi,  13,  19.)  (4.)  Lastly,  the  mo- 
tions of  the  tongue,  hands,  feet,  and  of  the  other  members  of 
the  body,  perforin  their  office  by  removal  from  things  unlaw- 
ful and  inexpedient,  and  by  their  application  to  those  which 
are  lawful  and  expedient. 

IV.  The  object  of  repentance  is  the  evil  of  unrighteousness 
or  of  sin,  (considered  both  universally,  and  as  committed  by 
the  penitent  himself,)  and  the  good  of  righteousness.  (Psalm 
xxxiv,  15;  Ezek.  xviii,  28.)  The  evil  of  unrighteousness  is 
first  in  order,  the  good  of  righteousness  is  first  in  dignity. 
From  the  former,  repentiince  has  its  commencement ;  in  the 
latter,  it  terminates  and  rests.  The  object  may  be  considered 
in  a  manner  somewhat  different ;  for,  since  we  are  command- 
ed [convcrii]  to  return  to  God,  from  whom  we  had  turned 
away,  God  is  also  the  object  of  conversion  and  repentance,  as 

37  YOL.  L 


578  JAMES   AKMINIUS. 

he  is  the  hater  of  sin  and  of  evil  men,  the  lover  of  righteous- 
ness and  of  righteous  men,  good  to  those  who  repent,  and 
their  chief  good,  and,  on  the  contrary,  the  severe  avenger  and 
the  certain  destruction  of  those  who  persevere  in  sin.  (Mai.  v, 
T  ;  Zech.  i,  3  ;  Deut.  vi,  5.)  To  this  object,  may  be  directly 
opposed  another  personal  object,  the  devil,  from  whom  by  re- 
pentance we  must  take  our  departure.  (Ephes.  iv,  27  ;  James 
iv,  T.)  To  the  devil  may  be  added  an  object  wliich  is  an  ac- 
cessary to  him,  and  that  is,  the  world,  of  which  he  is  called 
"  the  prince,"  (John  xii,  31  ;  xiv,  30,)  both  as  it  contains 
within  it  arguments  suitable  for  Satan  to  employ  in  seduction, 
Buch  as  riches,  honors  and  pleasures,  (Luke  iv,  5,  6  ;  1  John 
ii,  15,  16,)  and  as  it  renders  to  the  devil  something  that  re- 
sembles personal  service.  (Rom.  vi,  9,  7.)  In  both  these  meth- 
ods, the  world  attracts  men  to  itself,  and  detains  them  after 
they  are  united  to  it.  From  it,  also,  we  are  commanded  to 
turn  away.  Nay,  man  himself  may  obtain  the  province  of 
an  object  opposed  to  God  /  and  he  is  commanded  to  separate 
himself  from  himself,  that  he  may  live  not  according  to  man, 
but  according  to  God.  (Ephes.  iv,  22  ;  Col.  iii,  9-17 ;  Rom. 
vi,  10-23.) 

Y.  The  primary  efficient  cause  of  repentance  is  God,  and 
Christ  as  he  is  through  the  Spirit  mediator  between  God  and 
man.  (Jer.  xxxi,  18  ;  Ezek.  xxxvi,  25,  26  ;  Acts  v,  31  ;  xvii, 
30.)  The  inly  moving  cause  is  the  goodness,  grace,  and  phi- 
lanthropy of  God  our  creator  and  redeemer,  who  loves  the  sal- 
vation of  his  creature,  and  desires  [dedarare]  to  manifest  the 
riches  of  his  mercy  in  the  salvation  of  his  miserable  creature. 
(Rom.  xi,  6.)  The  outwardly  moving  cause,  through  the  mode 
of  merit,  is  the  obedience,  the  death  and  the  intercession  of 
Christ ;  (Isai.  liii,  5  ;  1  Cor.  i,  30,  31 ;  2  Cor.  v,  21 ;)  and, 
through  the  mode  of  moving  to  mercy,  it  is  the  unhappy  con- 
dition of  sinners,  whom  the  devil  holds  captive  in  the  snares 
of  iniquity,  and  who  will  perish  hy  their  own  demerits  accord- 
ing to  the  condition  of  the  law,  and  necessarily  according  to 
the  will  of  God  manifested  in  the  gospel,  unless  they  repent. 
(John  iii,  16  ;    Ezek.  xvi,  3-63 ;    Luke  2dii,  3,  5  ;    Isai.  xxxi, 


PUBLIC   DISPUTATIONS.  579 

C;    Jer,  iii,  1-i  ;    Psalm  cxix,  71 ;    iu  the  prophets  passim,' 
Kom.  vii,  C,  7.) 

VI.  The  proximate,  yet  less  principal  cause,  is  man  him- 
self, convoi-ted  and  converting  himself  by  the  power  and  effi- 
cacy of  tiie  grace  of  God  and  the  Spirit  of  Christ.  The  ex- 
ternal cause  inciting  to  repent  is  the  miserable  state  of  the 
sinners  who  do  not  repent,  and  the  felicitous  and  blessed  state 
of  those  who  repent — whether  such  state  be  known  from  the 
law  of  JMoses  or  from  that  of  nature,  from  the  gospel  or  from 
pei-sonal  experience,  or  from  the  examples  of  other  persons  who 
Imciderunt  in]  have  been  visited  with  the  most  grievous 
plagues  through  impenitence,  or  who,  through  repentance, 
have  been  made  partakers  of  many  blessings.  (Rom.  ii,  5  ; 
Acts  ii,  37.)  The  internal  and  inly  moving  cause  is,  not  only 
a  consciousness  of  sin  and  a  sense  of  misery  through  fear  of 
the  Deity,  who  has  been  offended,  witli  a  desire  to  be  deliver- 
ed from  both,  but  it  is  likewise  [an  incipient]  faith  and  hope 
of  the  gracious  mercy  and  pardon  of  God. 

VII.  The  instrumental  causes  which  God  ordinarily  uses 
for  our  conversion,  and  by  which  we  are  solicited  and  led  to 
repentance,  are  the  law  and  the  gospel.  Yet  the  office  of 
each  in  this  matter  is  quite  distinct,  so  that  the  more  excel- 
lent province  in  it  is  assigned  to  the  gospel,  and  the  law  acts 
the  part  of  its  servant  or  attendant.  For,  in  the  first  place, 
the  very  command  to  repent  is  evangelical ;  and  the  promise 
of  pardon,  and  the  peremptory  threat  of  eternal  destruction, 
unless  the  man  rei)ents,  which  are  added  to  it,  belong  pecu- 
liarly to  the  gospel.  (Matt,  iii,  1 ;  Mark  i,  4 ;  Luke  xxiv,  47.) 
But  the  law  proves  the  necessity  of  repentance,  by  convincing 
man  of  sin  and  of  the  anger  of  the  offended  Deity,  from 
which  conviction  arise  a  certain  sorrow  and  a  fear  of  punish- 
ment, which,  in  its  commencement  is  servile  or  slavish  solely 
through  a  regard  to  the  law,  but  which,  in  its  progress,  be- 
comes a  filial  fear  through  a  view  of  the  gospel.  (liom.  iii, 
13,  20 ;  vii.  7.)  From  these,  also,  proceed,  by  the  direction 
[loco  motives]  of  an  inducement  to  remove,  or  repent,  a  ceiiain 
external  abstinence  from  evil  works,  and  such  a  performance 


580  JAMES   AEMINItrS. 

of  some  righteousness  as  is  not  hypocritical.  (Matt,  iii,  8 ;  vii, 
17 ;  James  ii,  14-26.)  But  as  the  law  does  not  proceed  be- 
yond "  the  ministration  of  death  and  of  the  letter,"  the  ser- 
vices of  the  gospel  here  again  become  necessary,  which  ad- 
ministers the  Spirit,  by  whose  illumination,  inspiration  and 
gracious  and  eflBcacious  strengthening,  repentance  itself,  in  its 
essential  and  integral  parts  is  completed  and  perfected.  Kay 
the  very  conviction  of  sin  belongs  in  some  measure  to  the 
gospel,  since  sin  itself  has  been  committed  against  the  com- 
mand both  concerning  faith  and  repentance.  (Mark  xvi,  16  ; 
John  xvi,  8-15.) 

VIII.  There  are  likewise  other  causes  aiding  or  auxiliary  to 
repentance,  some  of  which  are  usually  employed  by  God 
himself,  and  others  of  them  by  those  who  are  penitent.  (1.) 
For  God  sometimes  sends  the  cross  and  afflictions,  by  which, 
as  [stimulis]  with  goads,  he  excites  and  invites  to  repentance. 
At  other  times,  he  visits  them  with  the  contrary  blessings, 
that  he  may  lead  them,  after  having  been  invited,  by  good- 
ness and  lenity  to  repentance.  (1  Cor.  xi,  32  ;  Jer.  xxxi,  18  ; 
Psalm  Ixxx  &  Ixxxv.)  (2.)  The  causes  employed  by  peni 
tents  themselves  are  watching,  fasting,  and  other  corporeal 
chastisements,  as  well  as  prayers,  which  are  of  the  greatest 
efficacy  in  obtaining  and  performing  repentance.  The  other 
causes  employed  by  men  are  likewise  serviceable  in  exciting 
the  ardor  of  these  prayers.  (Psalm  cxix  ;  Rom.  ii,  4  ;  v,  3,  4  ; 
xii,  11,  12.)  It  is  possible  for  this  relation  to  exist  between 
these  auxiliary  and  the  preceding  instrumental  causes,  (§  VII,) 
that  the  auxiliary  causes  are  subservient  to  the  instramental, 
since  they  excite  men  to  a  serious  and  assiduous  meditation  on 
the  law  and  the  gospel,  and  by  the  grace  of  God  obtain  yet 
more  and  more  a  right  understanding  of  both. 

IX.  The  form  of  repentance  is  the  uprightness  of  the  turn- 
ing away  from  evil,  and  of  the  return  to  God  and  to  righte- 
ousness. It  is  conformed  to  the  rule  of  the  divine  command, 
and  [informatd]  is  produced  by  an  assured  faith  and  hope  of 
the  divine  mercy,  and  by  a  sincere  intention  to  turn  away  and 
to  return.  As  the  penitence  of  Saul,  Ahab  and  Judas  was 
destitute  of  this  uprightness,  it  is  unworthy  to  be  reckoned 


PUBLIC   DISPUTATIONS.  581 

under  this  title.  (1  Sam.  xv.  24,  25  ;  1  Kings,  xxi,  27  ;  Matt, 
xxvni,  3.)  But  since  the  mind  of  the  penitent  is  conscious  to 
itself  of  this  rectitude,  or  uprightness,  no  necessity  exists  for 
such  a  man  anxiously  and  solicitously  to  examine  whether  it 
be  so  great,  either  intensively,  extensively,  or  appreciatively, 
as  the  rigor  of  justice  might  demand. 

X.  The  fruits  of  repentance,  which  may  also  have  the  rela- 
tion of  ends,  are,  (1.)  0)i  the  ■p^^^i  of  God^  the  remission  of 
sin  according  to  the  condition  of  the  covenant  of  grace  in 
Christ,  and  on  account  of  his  obedience,  and  through  faith  in 
him.  (Luke  xxiv,  47  ;  Acts  v,  31 ;  Rom.  iii,  24.  (2.)  On  our 
part^  the  fruits  are  good  works,  which  are  "  meet  for  i*epent- 
ance,"  (Matt,  iii,  8  ;  Luke  iii,  8,)  and  "  which  God  foreordain- 
ed," that  believers  and  penitents,  who  are  "  created  in  Christ 
Jesus  unto  good  works,  should  walk  in  them."  (Ephes.  ii,  10.) 
Tlie  ultimate  end  is  the  glory  of  God  the  Redeemer,  wlio  is  at 
once  just  and  merciful  in  Jesus  Christ  our  Lord.  (Rev.  xvi,  9.) 
It  results  not  only  from  the  gracious  and  efficacious  act  of  God, 
who  bestows  repentance,  and  converts  us  to  himself;  but  like- 
wise from  the  act  of  the  penitents  themselves,  by  which  turn- 
ing themselves  away  from  sins,  and  returning  to  God,  they 
*'  walk  in  newness  of  living"  all  the  days  of  their  life.  It  also 
results  from  the  very  intention  of  repentance  itself. 

XI.  The  parts  of  repentance,  as  is  abundantly  evident  from 
the  preceding  Theses,  according  to  its  two  boundaries,  (both 
that  from  which  it  commences,  and  that  towards  which  it  pro- 
ceeds and  in  which  it  terminates,)  are  two,  an  aversion  or 
turning  away  from  the  Devil  and  sin,  and  a  conversion  or 
returning  to  God  and  righteousness.  (Psalra  xxxiv,  14  ;  Jer. 
iv,  1.)  They  are  united  together  by  an  indissoluble  connec- 
tion ;  but  the  former  is  preparatory  to  the  latter,  while  the 
latter  is  perfective  of  the  former.  The  Papists,  however,  make 
penitence  to  consist  of  three  parts;  and  seem  to  derive  greater 
pleasure  from  employing  th^  word  penitence  about  this  matter, 
than  in  the  use  of  the  terms  repentance  and  conversion.  Their 
three  parts  are,  the  contrition  of  the  heart,  the  confession  of 
the  mouth,  and  the  satisfaction  of  the  work;  about  which  we 
make  two  brief  affirmations.     (1.)    If  these  be  received  as 


582  JAMES    ARMINnjS. 

parts  of  tlie  penitence  wliicli  is  necessary  before  God,  then  no 
contrition  can  be  so  great,  either  intensively  or  appreciatively, 
as  to  be  in  any  wise  either  meritorious  or  capable  of  obtaining 
remission  of  sins.  No  confession  of  the  mouth,  not  even  that 
which  is  made  to  God,  (provided  the  confession  of  the  heart 
only  be  j^resent,)  is  necessary  to  receive  remission  ;  much  less 
is  the  confession  which  is  made  to  any  man,  even  though  he 
be  a  i^riest.  And  there  is  no  satisfaction,  except  the  obedi- 
ence of  the  passion  of  our  Lord  Jesus  Christ,  by  which  the 
justice  of  God  can  be  satisfied  either  for  sin  or  for  its  punish- 
ment, even  for  the  very  least  of  either.  (Acts  iv,  12  ;  Ileb. 
X,  10,  14 ;  1  Cor.  i,  30.)  (2.)  If  these  be  received  as  parts 
of  the  penitence  to  which,  before  the  church,  that  man  sub- 
mits who  has  injured  her  by  scandal,  that  he  may  render  her 
satisfaction  and  may  [serviat^  contribute  to  her  edification ; 
then  indeed  those  words,  [contrition,  confession  and  satisfac- 
tion,] may  bear  an  accommodated  sense,  and  such  a  distribu- 
tion of  them  may  be  useful  to  the  church. 

XII.  Ihe  Contrary  to  repentance  is  impenitence,  and  a  per- 
Unacious  perseverance  in  sinning  :  of  which  there  are  two  de- 
grees, one  the  delay  of  penitence,  the  other  Jifial  impenitence 
unto  death.  The  latter  of  them  has  a  certain  expectation  of 
eternal  destruction,  even  according  to  the  most  merciful  will 
of  God  revealed  in  Christ  and  in  the  Gospel ;  lest  any  one 
should  persuade  himself,  that  the  devils  themselves,  and  men 
who  have  passed  their  lives  in  impiety,  will  at  length  experi- 
ence the  mercy  of  God.  The  former  of  them,  the  delay  of 
penitence,  is  marvellously  dangerous,  for  three  reasons  :  (1.) 
Because  it  is  in  the  power  and  hand  of  God  to  make  even  the 
delay  of  a  single  hour  to  be  a  final  impenitence,  since  to  Him 
belongs  the  domhiion  and  lordship  over  our  life  and  death. 
(2.)  Because  after  a  habit  of  sinning  has  been  introduced  by 
daily  exercise,  a  man  is  rendered  avaitf^Tjroff,  incapable  of  feel- 
ing, and  his  conscience  becomes  "  seared  with  a  hot  iron."  (1 
Tim.  iv,  2.)  (3.)  Because,  after  the  gate  of  gi^ace  has  by  the 
just  judgment  of  God  been  closed  on  account  of  a  malicious 
continuance  in  sins,  no  passage  is  open  for  the  Spirit,  who  is 
necessarily  the  author  of  repentance.     Therefore  let  these 


rUBLIO    DISPUTATIONS.  683 

words  always  resound  in  our  ears,  "  To-day  if  ye  will  hear  hia 
voice,  harden  not  your  hearts."  (Ileb.  iii,  7,  8  ;  Psalm  xcv,  7, 
8.)  And  this  exhortation  of  the  Apostle,  "  Work  out  your 
own  salvation  with  fear  and  trembling :  for  it  is  God  who 
worketh  in  you  both  to  will  and  to  do  of  his  good  pleasure." 
(Phih  ii,  12,  13.)  May  this  be  graciously  granted  to  us  by 
God  the  Father  of  mercies,  in  the  Son  of  his  love,  by  the  Holy 
Spirit  of  both  of  them.  To  whom  be  praise  and  glory  forever. 
Amen. 

C0K0f,LAEIES. 

It  is  not  a  correct  saying,  that  "  to  those  who  relapse  after 
having  been  baptized,  penitence  is  a  second  plank  [for  their 
escape]  after  shipwreck." 

Tliose  persons  act  harshly  who,  from  the  example  of  God 
not  pardoning  sins  except  to  him  that  is  penitent,  refuse  to 
forgive  their  brother  uuless  he  confesses  his  fault,  and  earn- 
estly begs  pardon. 


DISPUTATION  XYin. 

ON   THE   CnURCn    AND   ITS    HEAD. 

Respondent^  Geeard,  the  son  of  Helmichius. 

Ah  it  is  of  the  greatest  utility  to  hold  a  right  belief  about  the  church  of  God 
and  its  Ilmd,  and  an  there  is  at  present  a  great  controversy  between  the  Orthodox 
and  the  Papists  respecting  this  matter,  it  appears  to  us  that  %ce  shall  not  be  un- 
projitably  occupied,  if  we  treat  of  the  Church   and  of  its  Head,  in  a  few  Theses. 

I.  The  Church,  ecclesia^  is  a  word  of  Greek  origin,  used  in 
tlie  Greek  vei-sicjn  <»f  the  Old  Testament  fur  tlie  Hebrew  word 
^n^5  "the  assembly;"  (Deut.  xxiii,  2;  Judges  xx,  2  ;)  and 
properly  signifies  a  "congregation  of  pei'sons  called  out,"  from 
the  very  etymology  of  tlie  word  and  from  the  most  frequeat 


584  JAMES    AEMINTUS. 

usage  of  the  Sacred  writings,  without  any  distinction  of  the 
small  or  the  great  number  of  those  who  belong  to  such  an  as- 
semblage. For  sometimes  it  signifies  the  universal  assembly 
of  all  those  who  have  been  called  out;  (Acts  xx,  28  ;  Ephes. 
i,  22  ;)  at  other  times,  an  extraordinary  multitude  ;  (Acts  ii, 
41,  47  ;)  and  at  other  times,  only  a  few  persons,  comprised  in 
a  single  family.  (Rom.  xvi,  5.)  This  diversity  in  its  applica- 
tion is  made  on  account  of  one  essential  reason  in  all  of  them; 
and  as  this  reason  belongs  equally  to  an  assembly  of  few  per- 
sons, of  many,  and  of  all,  these  several  assemblages  equally 
partake  of  the  name  of  "  the  church,"  with  this  difference 
alone,  that  a  congregation  consisting  of  numerous  members 
is  called  a  greater  churchy  but  not  more  a  churchy  according 
to  the  axiom  of  the  Logicians,  "  A  substance  does  not  receive 
more  and  less. 

II.  According  to  this  very  general  notion  the  church  of  God  is 
defined,  "  A  congregation  of  men  called  forth  by  G-od,  out  of 
their  own  nature,  into  the  supernatural  dignity  of  adoption  as 
sons  of  God  to  his  glory,  and  to  those  who  answer  this  call  of 
God."  For  the  act  of  vocation,  as  proceeding  from  God  who 
calls,  and  as  properly  received  by  those  who  are  called,  com- 
pletes his  church.  Under  this  definition  are  likewise  compre- 
hended those  angels  who  are  called  in  Scripture  "  the  elect ;" 
(1  Tim.  V,  21  ;)  whether  they  be  considered  as  an  assembly 
separated  from  men,  or  as  belonging  to  one  church  with  men. 
(Psalm  Ixviii,  17 ;  Jude.  14  ;  Eev.  v,  11 ;  Heb.  xii,  22.)  Ac- 
cording to  this  notion,  the  church,  embracing  all,  is  especially 
called  "  Catholic."  But  omitting  any  further  mention  of  an- 
gels, about  whose  vocation  the  Scriptures  speak  sparingly,  we 
will  contemplate  the  church  as  consisting  of  human  beings. 
We  must  here  consider  men  in  two  respects — according  to  the 
primeval  state  in  which  they  were  created  after  the  image  of 
God,  and  in  reference  to  their  fall  from  that  state  into  corru]3- 
tion  and  misery. 

III.  1.  Because,  when  men  are  considered  in  their  primi- 
tive state,  they  were  created  to  be  not  only  what  they  actually 
were,  but  likewise  to  be  elevated  to  a  state  of  higher  felicity, 
agreeing  with  the  image  of  God ;    bearing  the  impress  of 


PULLIO   DISPUTATIONS. 


585 


wliicli,  as  cliildren  they  resembled  their  ITeavcnly  Father ; 
(Cien.  i,  27 ;  Luke  iii,  38 ;)  tliereforc,  in  this  state,  theirs  Avas 
the  callino;  forth,  by  which  they  were  called  out  from  nature 
and  natural  felicity  to  partake  of  the  fruit  of  Divine  adoption, 
by  the  observance  of  the  law  which  had  been  imposed  on 
them,  and  which  had  been  sanctioned  by  the  promise  of  a  life 
of  blessedness  assured  to  them  through  the  sacrament  of  the 
tree  of  life,  (Gen,  ii,  9,  10,)  and  by  a  threat  of  death.  They 
were  therefore  the  church  of  God,  neither  redeemed  by  the 
blood  of  Christ,  nor  formed  anew  by  regeneration  of  the  Spirit, 
nor  by  a  new  creation,  but  they  were  instituted  as  a  church  by 
the  primitive  creation  of  God,  and  formed  by  a  vocation  ac- 
cording to  the  legal  covenant, 

IV.  Before  the  fall,  this  church  in  reality  consisted  only  of 
our  first  parents,  Adam  and  Eve  ;  but  in  [pote7iiia]  capacity 
it  embraced  the  whole  of  the  human  race  that  were  included 
in  their  loins,  and  that  were  afterwards  to  proceed  from  them 
by  natural  propagation.  This  was  done  by  God's  constant 
and  perpetual  ordinance,  according  to  which  he  included  all 
their  posterity  in  the  covenant  into  which  He  had  entered  with 
the  parents,  provided  the  parents  continued  in  this  covenant. 
(Gen,  xvii,  7 ;  Rom.  v,  12,  14.)  And  in  this  respect,  the 
church  before  the  fall  may  take  to  itself  the  epithet  of ''  Cath- 
olic." But,  as  a  promise  of  the  remission  of  sins  was  not  an- 
nexed to  this  covenant,  w^hen  our  first  parents  transgressed  this 
law,  Avhich  had  been  imposed  as  a  trial  of  obedience,  they  fell 
from  the  covenant  and  ceased  to  be  the  church  of  God,  (Jer. 
xi,  3,)  they  were  expelled  from  the  tree  of  life  and  out  of  Par- 
adise, the  symbols  of  life  eternal  and  [domicilii]  of  the  place 
in  which  it  was  to  be  enjoyed,  and  were  thus  by  nature  ren- 
dered "children  of  wrath."     (Gen.  iii.) 

V.  2.  Wherefore,  if  a  church  was  to  be  ajjain  collected 
from  among  men,  it  was  to  be  called  out  from  that  state  of  sin 
and  misery ;  but  it  was  to  be  collected  through  the  decree  of  the 
gracious  mercy  of  God.  lie  therefore  employed  such  a  mode  of 
calling  the  members  forth  as  was  agreeable  to  that  state,  that  is, 
the  institution  of  a  new  and  gracious  covenant,  as  the  word  ia 
used  in  the  writings  of  the  evangelists.     (Jer.  xxxi,  33  ;  Matt. 


586  JAMES    AKMINIUS. 

xxvi,  28.)  This  covenant  exhibits  remission  of  sins  ratified  by 
the  blood  of  the  Mediator,  Christ  the  only  begotten  Son  of  God, 
and  the  Spirit  of  grace  through  faith  in  Him.  (Heb.  ix,  15  ; 
Gal.  iii,  2,  5  ;  iv,  19.)  To  a  participation  in  this  covenant 
men  have  been  called  "  in  divers  manners,"  according  to  the 
economy  of  time  most  wisely  [distHbutairi]  arranged  by  God. 
First,  by  the  declaration  or  solemn  promise  of  the  blessed 
seed,  (Gen.  iii,  15  ;  Rom.  i,  2,)  when  the  heir  was  by  appoint- 
ment constituted  an  infant :  wherefore  He  was  also  to  be  de- 
tained for  a  time  under  the  preparatory  discipline  of  the  law 
economically  repeated.  Afterwards,  by  that  full  manifesta- 
tion in  the  Gospel,  when,  according  to  "  the  time  appointed 
of  God  the  Father,"  the  heir  had  arrived  at  maturity.  (Gal. 
iv,  1-4;  Matt,  xi,  11-13.) 

YI.  But  this  economic  distinction,  and  this  diversity  in  the 
method  of  calling  forth,  do  not  make  a  double  and  in  substance 
a  different  church.  For  it  is  one  and  the  same  [horno]  person 
that  is  an  infant  and  afterwards  a  full-grown  man,  not  distin- 
guished except  with  regard  to  age  and  advancement  accord- 
ing to  increased  age.  But  the  whole  church,  both  before  and 
after  Cln-ist,  is  called  one  heir,  (Gal.  iv.)  The  whole  church, 
collected  together  from  among  the  Jews  and  the  Gentiles,  is 
also  called  "  one  new  man  ;"  and  not  from  those  Jews  only 
who  lived  after  the  advent  of  Christ,  but  likewise  from  those 
wdio  lived  prior  to  his  coming,  when  the  Gentiles  "were  with- 
out Christ,"  being  then  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise."  (Eph.  ii,  12 
15.)  The  church  is  one  cit}',  the  heavenly  Jerusalem,  "  the 
mother  of  all"  those  who  are  blessed  with  faithful  Abraham, 
and  who,  "  as  Isaac  was,  are  the  children  of  promise."  (Gal. 
iv,  26-28.)  It  is  also  one  house  of  God  founded  upon  Christ 
the  chief  corner-stone,  which  has  been  laid  in  a  foundation  the 
most  firm  and  stable,  through  the  preaching  not  only  of  the 
apostles,  but  likewise  of  the  prophets,  (Eph.  ii,  20-22,)  to  the 
latter  of  whom  also  belong  Abraham,  Isaac  and  Jacob,  as  well 
as  Moses  himself,  who  according  to  the  authority  of  the  prom- 
ise was  a  son,  (Heb.  xi,  24-26,)  although  a  servant  in  the 


PUBLIC    DISPUTATIONS. 


68T 


hoiir^e  with  regard  to  the  economical  legislation  which  was  ad- 
ministered by  his  hands,     (iii,  4.) 

A^IL  This  assembly  being  distinguished  in  tlie  manner  al- 
ready described,  by  the  names  of  "  the  one  heir"  and  "  the 
one  new  man,"  of  "  the  one  city"  and  "  the  one  house 
of  God,"  is  in  the  most  ample  signification  and  in  the  wi- 
dest latitude  called  "  the  Catholic  Church,"  collected  togeth- 
cr  from  among  men  of  every  period  and  nge  from  the  first  . 
promise  oftlie  seed  of  the  woman  to  tlie  end  of  the  world,  and 
of  all  places;  men  who  have  been  called  forth  to  the  partici- 
pation of  the  grace  of  God,  and  to  the  service  of  his  glory; 
and  who  are  obedient  to  this  Divine  calling,  (lleb.  xi  ;  xii, 
22-24.)  It  is  distributed  into  two  integral  members,  each  of 
which  is  homogeneous  and  similar  to  the  whole  ;  that  is,  into 
the  church  lefm'e  Christy  and  that  after  Ilim :  (Gal.  iv,  1-4 ; 
Heb.  xi,  40  :)  But  as  a  discussion  upon  their  agreement  and 
difierence  will  be  a  labor  rather  too  prolix,  we  will  not  enter 
into  it  on  this  occasion  :  omitting  therefore  the  peculiar  con- 
sideration of  that  which  was  before  Christ,  our  further  atten- 
tion  shall  be  directed  to  that  which  is  specially  called 
"  Christian,"  yet  not  to  the  entire  exclusion  of  the  other. 

YIII.  We  may  be  permitted,  therefore,  to  define  the  Chris- 
tian chm-ch,  "  A  congregation  of  believers,  who  have  been  cal-  "9( 
led  by  the  saving  vocation  of  God  from  the  state  of  corruption 
to  the  dignity  of  the  sons  of  God  through  the  gospel,  and  are 
by  a  tnie  faith  ingrafted  into  Christ,  as  living  membei-s  are  to 
the  Head,  to  the  praise  of  the  glorious  grace  of  God.  (Matt. 
V,  15,  IG  ;  Acts  iv,  31 ;  1  Pet.  ii,  0  ;  v,  10 ;  Rom.  viii,  28-30 ; 
vi,  5  ;  Eph.  iii,  17  ;  v,  30.)  This,  as  a  general  definition,  be- 
longs to  every  congregation  of  believei-s,  whether  it  be  small 
or  large;  it  also  a])pertains  to  the  Catholic  church,  which  con- 
tains the  entire  number  of  believers  from  the  time  when  Christ 
came  into  his  kingdom  unto  the  consummation  of  all  things  : 
which  universal  company  we  properly  describe,  if  wo  add  these 
few  words  to  the  previous  description,  "  Of  all  the  l)eliever3 
who  have  been  called  out  from  every  tongue,  tribe,  people, 
nation  and  vocation,"  &c.  From  this  it  is  ap})arent,  that  the 
Catholic  or  universal  church  diffei-s  from  particular  churches 


588  JAMES   AKMINrUS. 

in  nothing  which  relates  to  the  substance  of  the  church,  but 
solely  in  its  amplitude  :  an  argument  which  ought  to  be  dili- 
gently observed  in  our  controversy  with  the  Papists. 

IX.  The  efficient  cause  of  the  church,  that  both  produces 
her  by  regeneration  and  preserves  her  by  daily  education,  and 
that  perfects  her  by  an  immediate  union  of  her  to  himself,  is 
God  the  Father,  in  his  well  beloved  Son  Jesus  Christ,  by  the 
Spirit  of  Christ  who  is  the  Redeemer  and  the  Head  of  the 
church.  (2  Tim.  i,  9 ;  1  Pet.  i,  12.)  We  view  the  gospel  as  the 
instrument,  that  is,  "  the  incorruptible  seed  by  which  the 
church  is  born  again."  (1  Pet.  i,  23,  25.)  Hence  those  persons 
also  whom  God  appointed  to  be  ministers  of  the  Gospel,  were 
the  instrumental  causes,  and  are  called  "co-operators,"  or 
"  workers  together  with  God,"  of  whom  some  are  employed  in 
laying  the  foundation,  others  in  raising  the  superstructure.  (1 
Cor.  iii,  5, 10  ;  Eev.  xv,  18-21 ;  Eph.  ii,  20.)  They  are  indeed 
the  founders  of  many  particular  churches,  by  their  oral  preach- 
ing ;  but  by  their  writings  [oonsignatam]  which  have  been  de- 
livered down  to  us,  they  are  the  founders  of  all  churches  and  of 
the  whole  Catholic  church  ;  on  this  account  the  entire  church 
of  Christ  is  called  Apostolical. 

X.  We  call  the  act  of  this  cause  that  produces  the  church, 
and  preserves  her,  [evocacio]  "  a  calling  forth,"  This  word 
includes,  first,  the  point  from  which  a  commencement  is  made 
to  that  in  which  it  terminates,  and,  then,  the  means  by  which 
men  proceed  from  the  one  to  the  other.  (1.)  The  point  of 
commencement  is  the  state  of  sin  and  misery,  in  which  state, 
a  sinner  without  the  law  [acquiescit~\  is  at  ease  and  flatters 
himself;  but  to  which  a  sinner  is  averse  who  is  under  the  law 
through  the  vocation  previously  administered  by  the  legal 
spirit,  that  is,  the  spirit  of  bondage,  and  from  which  he  de- 
sires to  be  delivered.  (Matt,  ix,  13  ;  xi,  28  ;  Rom.  vii.)  The 
point  of  termination  is  the  dignity  of  being  adopted  as  the 
sons  of  God,  which,  also,  with  respect  to  the  desire  of  those 
who  have  been  called  forth,  may  be  fitly  denominated  their 
end.  (2.)  The  means  by  which  men  proceed  from  the  one 
point  to  the  other,  is  faith  in  Christ,  by  which  we  obtain  this 
dignity,  and  are  "  translated  from  the  kingdom  of  darkness 


PUBLIC   DISPUTATIONS.  589 

into  the  kingdom  of  light"  and  of  the  Son  of  God,  through 
the  decree  of  divine  predestination.  (Jer.  i,  12  ;  Col.  i,  13  ; 
Acts  xvi,  17.) 

XL  Hence  it  will  easily  appear  what  it  is  that  we  have 
laid  down  as  the  matter  or  substance  of  this  calling  forth, 
about  which  it  is  conversant,  and  in  which  it  exercises  its  op- 
eration. Sinners  are  the  remote  matter  /  for  to  them  alone  is 
an  entrance  into  this  way  necessary.  21ie  still  nearer  matter 
are  sinners  through  the  law  acknowledging  their  sins,  deplo- 
ring their  state,  and  expecting  redemption.  (Gal.  ii,  15,  IG, 
21 ;  Matt,  ix,  13  ;  xi,  28  ;  Rom.  viii,  28-30.)  Believers  are 
the  proximate  matter^  who,  alone,  are  called  to  the  fellowship 
of  Jesus  Christ,  and  to  a  participation  of  the  inheritance 
which  he  has  purchased  for  his  children  with  his  own  blood, 
and  of  which  he  is  constituted  the  dispenser  to  those  who  obey 
him.  (Ileb.  v.  9.)  For  however  perfect  in  the  act,  vocation 
is,  when  it  has  proceeded  from  Ilim  who  calls  us,  yet  a  rela- 
tive effect  is  required  for  this  purpose,  that  they  who  are  call- 
ed may  be  numbered  in  the  name  of  the  church.  (Acts  ii,  41.) 
"Wherefore  we  exclude  from  the  church,  unbelievers,  apostates, 
hypocrites,  and  those  heretics  who  do  not  hold  Christ  as  the 
head.  (Eph.  i,  22.)  "We  make  a  distinction  between  those 
who  have  not  been  baptized  with  the  external  baptism  of  wa- 
ter, those  who  have  been  excommunicated  by  the  sentence  of 
the  church,  and  schismatics  ;  and  according  to  the  varying 
distinction  in  each  case,  we  affirm  either  that  they  belong  to 
the  church,  or  that  they  do  nut  belong  to  her. 

XII.  As  the  form  of  the  church  is  of  the  genus  of  relatives, 
we  place  it  as  relatively  necessary,  and  in  reality  in  the  rela- 
tion of  disqHij)ara7ici/,  as  we  are  enjoined  to  do  by  the  rela- 
tive names  by  which  the  church  is  called.  For  she  is  called 
"  the  body,"  (Eph.  i,  23,)  "  the  bride,"  (John  iii,  29,)  "  the 
city  or  the  kingdom,"  (Ileb.  i,  8,)  and  "  the  house,"  (1  Tim. 
iii,  15,)  in  relation  to  "  the  Head,"  (Eph.  1  22  ;  Col.  i,  18,)  to 
"  the  Bridegroom,"  to  "  the  King,  and  "  the  Master,"  or  the 
Father  of  the  family.  But  the  relation  between  these  things 
which  are  thus  relatively  placed,  consists  of  three  points  or 
degrees,  union,  [orditialiotie]  appointment  and  comnmnication. 


590  JAMES    ARMINIU8. 

(1.)  The  form  therefore  of  the  churcli  in  union  is  with  her  Head, 
Husband,  King  and  Master  of  the  house  or  family  ;  which  is 
formed  by  his  Spirit,  and  by  the  faith  of  the  church.  (Gal  ii, 
20 ;  Rom.  viii,  9-11.)  (3.)  In  her  subordination  under  her 
Head,  Husband  and  King,  which  is  required  by  the  perfection 
and  virtue  of  her  Head,  and  by  the  necessity  and  usefulness 
of  the  church  herself.  (Eph.  v.  23.)  (3.)  In  the  influence  of 
life,  sensation  and  motion,  which  influence  benevolently  pro- 
ceeds from  the  Head,  and  is  happily  \_perceptd\  apprehended 
by  the  church. 

XIH.  The  chief  end  of  the  church  is  the  glory  of  Him  by 
whose  gracious  evocation  the  church  is  what  she  is  ;  the  glory 
which  He  completes  in  his  gracious  acts  towards  the  church, 
by  creating,  preserving,  increasing  and  perfecting  her.  (Eph. 
i,  12.)  To  this  glory  is  justly  subordinate,  that  which  the 
church  is  commanded  to  ascribe  to  Him,  and  which  she  will 
ascribe  as  {complementiim]  the  perfecting  of  her  "throughout 
all  ages,  world  without  end."  (Rom.  xi,  36  ;  1  Peter,  ii,  9  ; 
Eph.  iii,  21  ;  v.  20.)  As  the  salvation  of  the  church  is  the 
gift  of  her  Head  and  King,  it  cannot  be  tlie  end  of  his  church, 
though  it  may  be  the  end  which  she  intends  by  her  faith,  and 
which  she  strives  to  obtain,  that  she  may  be  blessed  before  God. 

XIV.  But  the  church  is  herself  now  disti)iguished  accord- 
ing to  the  acts  of  God  towards  her,  so  far  as  she  perceives  all 
or  some  of  them.  (1.)  She  that  has  a  perception  only  of  the 
act  of  creation  and  preservation,  is  said  to  be  in  the  way  or 
course,  and  is  called  militant^  because  she  must  still  contend 
with  sin,  the  flesh,  the  world  and  Satan.  (Eph.  vi,  11,12; 
Heb.  xii,  1-4.  (2.)  But  she  that  is  made  partaker  besides,  of 
the  consummation,  is  said  to  be  in  her  own  land,  and  is  called 
trium])hant.  After  conquering  her  enemies,  she  rests  from 
her  labors,  and  reigns  with  Christ  in  heaven.  (Rev.  iii,  21 ; 
xiv,  13.)  To  that  part  of  the  church  which  is  militant  on 
earth,  the  title  of  Catholic  or  universal  is  likewise  ascribed, 
as  embracing  within  her  [amhitu']  pale  every  particular  com- 
batant or  soldier.  We  place  neither  any  church,  nor  anything 
belonging  to  her,  in  purgatoiy,  for  that  is  a  real  utopia,  and  of 
great  notoriety  among  all  men. 


PUBIJC   DISPUTATIONS.  591 

XV.  Hence,  since  tlic  calling  forth  of  the  clmrcli  is  made 
inwardly  by  the  spirit,  and  outwardly  by  the  word  preached 
(Acts  xvi,  14,)  and  since  those  who  are  called  answer  inward- 
ly by  faith,  and  outwardly  by  the  profession  of  their  faith,  as 
they  who  are  called  have  an  inward  man  and  an  outward  ;  (2 
Cor,  iv,  IG  ;)  therefore,  in  reference  to  those  who  are  called, 
the  church  is  distinguished  into  the  visible  and  the  ifivisihle 
from  an  external  adjunct  and  accident.  She  is  invisible,  as 
*'  believing  with  the  heart  unto  righteousness  ;"  and  she  is  vis- 
ible, as  "  making  confession  with  the  mouth  unto  salvation," 
(Rom.  X,  9,  10.)  This  visibility  and  invisiijility  belong  neither 
less  nor  more  to  the  whole  catholic  church  than  to  each  par- 
ticular church.  For  that  which  is  called  "  the  catholic  invis- 
ible church"  does  not  appertain  to  this  subject,  because  it  can 
not  come  together  into  one  place,  and  thus  be  exposed  to  view. 
But  as  more  persons  "are  called"  than  "  are  chosen"  or  elect- 
ed. (Matt.  XX,  16.)  And  as  many  of  the  called  profess  with 
their  mouths  "  that  they  know  God,  while  in  works  they  deny 
him  ;"  (Titus  i,  16  ;)  and  since  of  the  hearts  of  these  men,  God 
is  the  sole  judge,  who  alone  "  knoweth  them  that  are  his  ;"  (2 
Tim.  ii,  ]9  ;)  therefore  such  persons  are  judged,  on  account  of 
the  promise,  to  belong  to  the  visible  church,  although  equivo- 
cally, since  they  do  not  belong  to  the  invisible  church,  and 
have  none  of  that  inward  comnnmion  with  the  Head,  which 
is  the  Form  of  the  church. 

XVI.  Then,  since  the  church  is  collected  out  of  "  the  world 
that  lieth  wholly  in  wickedness,"  (John  xv,  19 ;  Matt.  xv.  9,) 
and  as  this  office  is  frequently  performed  by  ministers  who 
preach  another  doctrine  than  that  which  the  word  of  God  con- 
tains; (2  Cor.  xi,  15  ;  Gal.  iii,  1-3 ;)  and  since  the  church  is 
composed  of  men  who  are  exposed  to  deception  and  to  falling 
— nay,  of  such  as  are  actually  deceived  and  fallen ;  on  this 
account,  the  church  is  distinguished,  with  respect  to  the  doc- 
trine of  faith,  into  "  the  orthodox"  and  "  the  heretical ;"  with 
respect  to  divine  worship,  into  "  the  idolatrous,"  and  that 
which  retains  the  right  worship  of  God  and  of  Christ;"  and 
with  respect  to  the  moral  virtues  prescribed  in  the  second  table 
of  the  law,  into  "  a  purer  church,"  or  into  "  one  that  is  more 


592  JAMES    AEMTNroS. 

impure."  In  all  these  respects,  degrees  are  also  to  be  observ- 
ed, according  to  which  one  church  is  more  heretical,  idola- 
trous and  impure,  than  another.  But  concerning  all  these 
things,  a  right  judgment  must  be  formed  according  to  the 
Scriptures.  In  this  relation,  too,  the  word  "  catholic"  is  used 
respecting  those  churches  which  are  neither  oppressed  with 
destructive  heresy  nor  are  idolatrous. 

XVII.  Wherefore,  that  question  is  confused  and  prepos- 
terous which  asks,  "  Can  the  Catholic  church  err  ?"  when  the 
enquiry  ought  rather  to  be,  "  Can  the  assembly  that  errs  be 
the  church  ?"  For  as  fiaith  is  j^rior  to  the  church,  and  as  the 
church  obtains  this  appellation  on  account  of  her  believing,  so 
the  name  of  "the  church"  is  taken  away  from  any  church  so 
far  as  she  errs  from  the  faith.  Yet  if  this  question  be  pres- 
sed by  any  one,  we  say  that  by  it  nothing  more  is  asked  than 
this,  "  Can  it  happen  that  at  any  one  time  there  can  be  no 
assemblage  or  congregation  of  men  in  the  whole  world  who 
have  not  a  right  faith  in  Christ  and  God  ?"  To  which  an  an- 
swer is  readily  made  by  a  negation  ;  because  the  church  on 
earth  will  never  totally  fail,  but  must  continue  to  be  collect- 
ed together  without  interruption  to  the  end  of  the  world,  al- 
though not  always  from  the  same  places  and  nations.  (Matt, 
xxviii,  20  ;  Eev.  ii,  5.)  Otherwise,  Christ  will  not  have  any 
kingdom  on  earth,  and  will  not  rule  in  the  midst  of  his  ene- 
mies until  they  be  made  his  footstool.  (Psalm  ex,  1,  2.) 

"We  have  hitherto  treated  of  the  church  herself,  let  us  now 
briefly  consider  her  head. 

XVIII.  The  conditions  of  the  Head  of  the  church  are,  that 
it  should  contain  within  itself,  in  a  manner  the  most  perfect, 
all  things  necessary  to  the  life  and  salvation  of  the  church, 
that  it  should  have  a  due  [symmet7'ia?n'\  proportion  to  the 
church,  should  be  fitly  united  to  her  and  placed  in  order 
with  her,  and  that  by  its  own  virtue  it  may  supply  to  her  life, 
sensation  and  motion.  But  these  conditions  agree  with  Christ 
alone.  For  "  in  Him  all  fullness  dwells ;"  (Col.  i,  19  ;)  "  and 
of  his  fullness  have  all  we  received."  (John  i,  16.)  Him  hath 
the  Father  constituted  "  the  Head  over  all  things  to  the 
church ;"  and  he  bestows  salvation  on  his  body,  which  is  the 


PUBLIC   DISPUTATIONS.  593 

cluircli.  (Ephes.  i,  22  ;  v,  25.)  By  his  spirit,  the  church  is 
animated,  perceives  Jiiid  moves.  (Rom.  viii,  9-12.)  Xor  is 
this  to  1)0  understood  only  about  internal  communication,  but 
likewise  concerning  external  administration;  for  it  is  lie  who 
sends  forth  his  W(.»rd  and  his  Spirit,  (Matt,  xxviii,  19  ;  Acts  ii, 
33,)  who  institutes  a  ministry  in  the  church,  who  appoints,  as 
presidents  over  this  ministry,  apostles,  evangelists,  pastors  and 
teachers.  (Ephes.  iv,  11,  12.)  On  this  account,  lie  is  called 
"  the  chief  Pastor  or  Shepherd,"  (1  Pet.  v.  4,)  who  assists  and 
"  works  with"  his  ministers,  "  both  with  signs  and  wonders, 
and  with  divers  miracles  and  gifts  of  the  Holy  Ghost ;"  (Mark 
xvi,  20 ;  Acts  iv.  30  ;)  and  who  defends  his  church  against 
her  enemies,  and  procures  likewise  her  temporal  good,  so  far 
as  He  considers  it  to  be  requisite  for  her  inward  and  eternal 
benefit. 

XIX.  This  name  therefore,  "  the  Head  of  the  Church,"  can- 
not be  adapted,  according  to  any  consideration,  either  to  the 
apostle  Peter  or  to  the  Homan  pontiff.  The  papists,  them- 
selves, grant  that  it  cannot  be  according  to  internal  communi- 
cation ;  and  we  prove  that  it  cannot  be  according  to  external 
administration^  in  the  following  manner  :  (1.)  St.  Peter  was 
himself  constituted  an  apostle  by  Christ,  after  the  same  con- 
stitution as  that  by  which  Christ  is  said  to  have  appointed 
apostles.  (Ephes.  iv,  T,  11 ;  1  Pet.  i,  1.)  Therefore,  the  rest 
of  the  apostles  were  not  constituted  by  St.  Peter,  which  ap- 
pointment St.  Paul  expressly  denies  respecting  himself,  when 
he  says  that  he  obtained  his  apostleship  "  neither  of  men  nor 
by  man  ;"  (Gal,  i,  1.)  (2.)  St.  Peter  is  [si/m-jjreshi/ter]  a  fel- 
low-elder. Therefore,  he  is  not  the  chief  of  the  elders.  (1  Pet. 
V,  1.)  (3.)  To  St.  Peter  "  was  committed  the  gospel  of  the 
circumcision,"  as  that  of  the  uncircumcision  was  by  equal 
right  and  authority  committed  to  St.  Paul.  Therefore  "they 
gave  to  each  other  the  right  hand  of  fellowship."  (Gal.  ii,  T-9.) 
(4.)  St.  Peter  was  reprehended  by  St.  Paul,  "  because  he  did 
not  walk  uprightly,  according  to  the  truth  of  the  gospel;" 
Tlierefore,  he  was  not  a  suitable  person  to  receive  in  charge 
the  administration  of  the  whole  church.  (5.)  St.  James,  Ce- 
38  VOL.  1. 


594  JAMES   AEMmiUS. 

phas  and  John,  are  all  placed  by  the  apostle  Paul  as  equal  in 
degree  ;  nay,  as  being  accounted  columns  by  the  churches, 
with  no  difference  among  them.  (6.)  On  the  twelve  founda- 
tions of  the  new  Jerusalem  are  inscribed  "  the  names  of  the 
twelve  apostles  of  the  Lamb,"  each  name  on  each  foundation 
without  tlie  pre-eminence  of  any  single  one  apart.  (7.)  St. 
Paul  says  that  "  in  nothing  was  he  behind  the  very  chief  apos- 
tles." (2  Cor,  xii,  11.)  Therefore,  he  was  not  inferior  to  St. 
Peter,  who  was  one  of  them.  (S.)  St.  Paul  says  that  he  "  la- 
bored more  abundantly  than  all  the  rest."  (1  Cor.  xv,  10.) 
But  he  could  not  have  spoken  this  with  truth,  if  the  care  of 
managing  the  whole  church  lay  upon  St.  Peter,  and  if  he  ad- 
ministered its  concerns  through  St.  Paul  and  other  persons. 
The  objections  which  the  papists  urge  in  favor  of  [^^rw^zci^w] 
the  primacy  or  pre-eminence  of  St.  Peter,  will  be  examined 
in  the  disputation  itself. 

XS.  Hence  it  follows  that  neither  does  this  title  of  "the 
Head  of  the  church"  belong  to  the  Roman  pontiff.  For  what- 
ever portion  of  right  and  dignity  belongs  to  him,  the  papists 
say,  it  is  derived  from  St.  Peter,  because  he  has  succeeded  to 
the  chair  and  to  the  functions  of  that  apostle.  But  let  it  be 
allowed  for  the  sake  of  arginnent,  though  by  no  means  con- 
ceded, that  the  primacy  of  administration  over  the  whole 
church  was  granted  to  Peter ;  yet  it  does  not  follow  from  this 
that  the  same  right  has  devolved  on  the  Roman  pontiff";  for, 
before  this  inference  can  be  deduced  from  such  a  supposition, 
the  following  propositions  nnist  be  previously  proved  :  (1.) 
That  this  right  was  not  personal  but  successive.  (2.)  That 
this  succession  was  inseparably  connected  with  a  certain  chair ; 
that  he  who  succeeded  to  it  enjoyed  this  right ;  and  that  he 
had  in  fact,  by  some  means  or  other,  irrefragibly  gained  pos- 
session of  this  chair.  (3.)  That  St.  Peter  was  bishop  of  Rome, 
and  that  he  died  in  Rome  while  discharging  the  duties  of  that 
bishopric.  (4.)  That,  from  the  period  of  St.  Peter's  death  in 
the  discharge  of  his  episcopal  functions  at  Rome,  this  primacy 
has  been  inseparably  connected  with  the  papal  chair.  All 
these  things,  therefore,  they  must  prove  by  undoubted  argu- 


PUBLIC   DI8P0TATIONS.  596 

merits,  since  they  teach  it  to  be  of  the  necessity  of  salvation 
that  every  man  be  subject  to  the  Roman  jjontiff. 

To  that  God  in  whom,  by  wliom,  and  for-syhom  all  things 
subsist,  be  praise  and  i;"lory  forever  and  ever  I 


DISPUTATION  XIX. 

ON   TnE   .lUSTIFICATION   OF    MAN  BEFORE   HOD. 

Respondent,  Alakd  De  Vries. 

As  freqiicnt  mention  is  made  in  Scripture  of  Ju.jtification,  an<I  since  thit 
doctrine  is  of  great  importance  to  salvation,  and  is  in  these  days,  not  a  little 
controverted,  it  seems  that  we  shall  not  be  acting  improjitabl  1/  if  we  institute  a 
disquisition  on  this  subject  from  the  Scriptures. 

I.  Since  the  word  "justification"  is  deduced  from  justice, 
from  this  notion  its  signification  will  be  appropriately  derived, 
justice  or  righteousness,  when  properly  considered,  signifies 
rectitude  or  an  agreement  ivith  right  reason.  (Psalm  xi,  7 ; 
Ephcs.  vi,  14;  Phil,  i,  11 ;  1  John,  iii,  7.)  And  it  is  contem- 
plated either  as  a  qualit}^  or  as  an  act — a  quality  inliering  in  a 
subject,  an  act  produced  by  an  efficient  cause.  The  word 
"justification"  denotes  an  act  that  is  occupied  either  in  infu' 
sing  the  quaHMy  of  righteousness  into  some  person  or  in  ac- 
quiring it  for  him,  or  in  forming  a  judgment  on  a  person  and 
his  acts,  and  in  pronouncing  sentence  on  them. 

II.  If,  therefore,  according  to  its  quality,  justification  be  the 
acquisition  of  righteousness,  it  is  the  act  of  one  who  by  re- 
peated acts  acquires  a  habit  of  righteousness,  that  is,  the  act 
of  a  rational  creature.  (Ephes.  iv,  24.)  If  it  be  the  infusion 
of  righteousness,  it  is  the  act  of  Him  who  infuses  the  habit  of 
righteousness  into  a  rational  creature,  that  is,  the  act  of  God 
either  as  creator  or  regenerator.  (Isai.  v,  2'3.)  The  justifica- 
tion which  is  occupied  about  a  person  and  his  acts,  is  the  act 
of  a  Judge  making  an  estimate  in  his  own  mind  of  tlie  deed, 
and  of  the  author  of  it,  and  according  to  that  estimate,  form- 


696  JAMES  AKMEsrros. 

ing  a  judgment  and  pronouncing  sentence,  that  is,  the  act  of 
a  man  justifying  the  wisdom  and  the  justice  of  God.  (Matt. 
xi,  19  ;  Psalm  Ixxxi,)  of  a  Prince  justitying  the  cause  of  his 
subject,  of  a  Pharisee  justifying  himself,  (Luke  xvi,  15,)  of 
God  justifying  the  deed  of  Phinehas,  (Psalm  cvi,  31,)  and  our 
Lord's  justification  of  the  conduct  of  the  publican.  (Luke 
xviii,  14.) 

III.  From  this  necessary  distinction  of  the  words  it  appears 
that  Bellarmine  both  admits  an  equivocation,  and  feigns  an 
adversary  for  himself  that  is  not  adverse  to  him,  when  he 
proposes  the  state  of  the  controversy  which  exists  between 
him  and  us  on  this  doctrine  in  these  words  :*  "  Is  the  righte- 
ousness by  which  we  are  formally  justified,  inherent  or  impu- 
tative ?"  (1.)  The  equivocation  lies  in  this — that  the  word 
"justification,"  when  it  is  occupied  about  inherent  righteous- 
ness, signifies  the  infusion  of  righteousness  ;  but  when  it  is 
employed  respecting  imputative  righteousness,  it  signifies  the 
estimate  of  the  mind,  the  judgment,  and  the  pronouncing  of 
the  sentence.  (2.)  He  invents  an  adversary  ;  because  no  one 
denies  that  the  form  by  which  any  man  is  intrinsically  right- 
eous, and  is  declared  to  be  so,  is  the  habit  or  inherent  quality 
of  righteousness.  Put  we  deny  that  the  word  "justification" 
is  received  in  this  sense  in  St.  Paul's  disputation  against  the 
gentiles  and  the  Jews,  (Rom.  ii,  iii,  iv,  v,)  and  against  the 
false  brethren,  (Gal,  ii,  iii,  v,)  or  even  by  St.  James  in  his 
epistle.  Wherefore,  we  must  maintain,  either  that  the  con- 
troversy between  the  papists  and  us,  is  respecting  justification 
when  received  as  the  act  of  a  judge  ^  or  that  our  controversy 
has  nothing  in  common  with  that  of  St.  Paul.  (James  ii.) 

IV.  The  justification,  therefore,  of  a  man  before  God  is  that 
by  which,  when  he  is  placed  befoi-e  the  tribunal  of  God,  he 
is  considered  and  pronounced,  by  God  as  a  judge,  \^justus\ 
righteous  and  worthy  of  the  reward  of  righteousness ;  whence 
also  the  recompense  of  reward  itself  follows  by  necessity  of 
consequence.  (Rom.  ii,  iii ;  Luke  xviii,  14.)  But  since  three 
things  come  under  consideration  in  this  place — man  who  is 

*  Prefat.  ad  Lib.  Dt  Justijicat. 


PUBLIC    DISPUTATIONS.  697 

to  be  judged,  God  the  judge,  and  the  law  according  to  whicli 
judgment  must  be  passed.  Each  of  tliem  may  be  variously 
considered,  and  it  is  also  necessary,  according  to  these  three 
to  vary  justification  itself.  (1.)  For  man  may  be  considered, 
either  as  havino: discharged  the  works  of  rio-htcousness  without 
sin,  (Rom.  ii,  16,)  or  as  a  sinner,  (iii,  23.)  (2.)  God.  may 
be  viewed  as  seated  on  a  throne  of  rigid  and  severe  jus- 
tice, (Psalm  cxliii,  2,)  or  on  a  throne  of  grace  and  mercy. 
(Ileb.  iv,  16.)  (3.)  The  law  is  either  that  of  works,  or  that 
of  faith ;  (Rom.  iii,  27  ;)  and  since  each  of  these  has  a  natu- 
ral correspondence  together  and  mutually  agree  with  each 
other,  justification  may  [rerocari]  be  reduced  to  two  opposite 
species  or  forms  ;  of  which  the  one  is  called  that "  of  the  law, 
in  the  law,  or  through  the  law,  of  the  works  of  the  law,  of 
him  that  worketh  and  performs  the  law,  of  debt  and  not  of 
grace."  (Rom.  ii,  iii,  iv,  ix,  xi,)  But  the  other  is  styled 
that  "  of  faith,  from  faith,  through  faith,  of  a  sinner  who  be- 
lieves, freely  bestowed,  of  grace  and  not  of  debt,  and  without 
the  works  of  the  law."  (Gal.  ii,  iii,  v.) 

V.  But  since  the  law  is  two-fold,  of  which  mention  is  made 
in  the  question  of  justification,  that  is,  the  moral  and  the  cere- 
monial, (for  the  judicial  part  of  the  law  does  not  in  this  place 
come  under  discussion,)  we  must  see  how  and  in  what  sense 
justification  is  either  attributed  to  each  of  them  or  taken  away 
from  it.  (1.)  Justification  is  ascribed  to  the  moral  law 
because  the  works  prescribed  are  of  and  in  themselves  pleas- 
ing to  God,  and  are  righteousness  itself  strictly  and  rigidly 
taken,  so  that  he  who  does  them  is  on  that  very  account 
[justiii^]  righteous,  without  absolution  or  gratuitous  imputa- 
tion. For  this  reason  justification  cannot  be  taken  away  from 
it,  unless  for  its  non-performance.  (1  Sam.  xv,  21,  22  ;  Amos 
V,  21-23  ;  Rom.  x,  5.)  Hence  justification  by  the  moral  law 
may  be  defined  :  "  It  is  that  by  which  a  man,  having  per. 
formed  the  duties  of  the  moral  law  without  transgression,  and 
being  placed  before  the  tribunal  of  the  severe  justice  of  God, 
is  accounted  and  declared  by  God  to  be  righteous  and  worthy 
of  the  reward  of  eternal  life,  in  himself,  of  debt,  according  to 
the  law,  and  without  grace,  to  his  own  salvation,  and  to  the 


598  JAMES   ARMINIUS. 

glory  both  of  divine  and  liuman  rigliteonsness."     (Rom.  iv,  -1 ; 
ill,  27 ;  Ephes.  ii,  8,  9.) 

YI.  (2.)  But  the  [^I'atio]  rule  of  the  ceremonial  haw  is 
widelj  different.  For  its  works  are  neither  of  themselves 
pleasing  to  God,  to  enable  them  to  come  under  the  name  of 
righteousness ;  nor  have  they  such  \;)'espectuni\  a  considera- 
tion that  absolution  from  sins  committed  against  the  moral 
law  can  be  obtained  through  them,  or  that  they  can  be  gra- 
ciously imputed  for  righteousness.  (Micah  vi,  6-S  ;  Coloss.  ii, 
16,  20,  21.)  For  this  reason,  in  the  Scriptures,  justification  is 
taken  away  from  it,  not  because  it  was  not  performed,  but 
simply  on  account  of  the  weakness  of  itself,  and  not  of  the 
flesh  which  sinned.  (Acts  xiii,  39  ;  ileb.  ix,  10.)  Yet  its  use 
for  justification  is  two-fold  according  to  its  double  reference  to 
the  moral  law  and  the,  offences  comndtted  against  it,  and  to 
Christ  and  faith  in  Him.  According  to  the  former,  it  is  the 
hand-writing  recording  debts  and  sins.  (Col.  ii,  14-17.)  Ac- 
cording to  the  latter,  it  contains  a  shadow  and  type  of  Christ, 
and  of"  good  tilings  to  come,  that  is,  of  righteousness  and  life. 
(Heb.  X,  1.)  According  to  the  latter,  it  shewed  Christ  typi- 
cally :  (Gal.  ii,  16 ;)  according  to  the  former,  it  compelled  men 
to  flee  to  Him,  through  faith  in  him.     (Gal.  iii,  21-24.) 

YII.  And  this  is  the  cause  wliy  the  Apostle  Paul  takes 
away  justification  together  and  at  once  from  the  whole  law, 
though  for  different  causes  which  it  is  not  always  necessary  to 
enumerate.  (Rom.  iii,  20,  28;  Gal.  ii,  16;  John  v,  24; 
Psalm  cxliii,  2  ;  Rom.  iii,  iv.)  But  justification  is  attributed 
to  faith,  not  because  it  is  that  very  righteousness  wliich  can 
be  opposed  to  tlie  rigid  and  severe  judgment  of  God,  though 
it  is  pleasing  to  God  ;  but  because,  through  the  judgment  of 
mercy  triumphing  over  justice,  it  obtains  absolution  from  sins, 
and  is  graciously  imputed  for  rigliteonsness.  (Acts  xiii,  39.) 
The  cause  of  this  is,  not  only  God  who  is  both  just  and  merci- 
ful, but  also  Christ  by  his  obedience,  offering,  and  intercession 
according  to  God  through  his  good  pleasure  and  command. 
But  it  may  be  thus  defined,  "  it  is  a  justification  by  which  a 
man,  who  is  a  sinner,  yet  a  believer,  being  placed  before  the 
throne  of  grace  which  is  erected  in  Christ  J  esus  the  Propitia- 


rUBLIO   DISPUTATIONS.  599 

tion,  is  accoimtcd  and  pronounced  by  God,  tlie  just  and  mer- 
ciful Judi^e,  righteous  and  worthy  of  the  reward  of  rigliteous- 
ness,  not  in  himself  but  in  Christ,  of  grace,  according  to  the 
gospel,  to  the  praise  of  the  righteousness  and  grace  of  God, 
and  to  the  salvation  of  the  justilied  person  himself."  (llom. 
iii,  2'i-26;  iii,  iv,  v,  x,  xi.) 

YITI.  It  belongs  to  these  two  forms  of  justification,  when 
considered  in  union  and  in  opposition.    First.  To  be  so  adverse 
as  to  render  it  impossible  for  both  of  them  at  once  to  meet 
together  in  one  subject.    For  h6  who  is  justified  by  the  law, 
neither  is  capable  nor  rerpiires  to  be  justified  by  faith  ;  (Rom. 
iv,  14,  15  ;)  and  it  is  evident  that  the  man  who  is  justified  by 
faith  could  not  have  been  justified  by  the  law.     (xi,  6.)  Thus 
the  law  previously  excludes  faith  by  the  cause,  and  faith  ex- 
cludes the  law  by  the  consequence  of  conclusion.     Secondly. 
They  cannot  [coiupmii]  be  reconciled  with  each  other,  either 
by  an  unconfused  union,  or  by  admixture.     For  they  arc  per- 
fect simple  forms,  and  separated  in  an  individual  point,  so  that 
by  the  addition  of  a  single  atom,  a  transition  is  made  from  the 
oneto  the  other.    (E,om.iv,4,  5  ;  ix,30-32.)   Thirdly.  Because 
a  man  must  be  justified  by  the  one  or  the  other  of  them,  other* 
wise  he  will  fall  from  righteousness  and  therefore  from  life. 
(Eom.  x,  3-0,  Gal.  iii,  10  ;  James  ii,  10.)     Because  the  gospel 
is  the  last  revelation  ;    "for  therein  is  the  righteousness  of 
God  revealed  from  fiiith  to  faith  ;"  and,  after  this,  no  other 
revelation  must  be  expected.     (Heb.  i,  1.) 

IX.  From  the  premises  thus  laid  down  according  to  the 
Scrii)tures,  we  conclude,  that  justification,  when  used  for  the 
act  of  a  Judge,  is  either  purely  the  imputation  of  righteousness 
through  mercy  from  the  throne  of  grace  in  Christ  the  propitia- 
tion ifactam]  nuide  to  a  sinner,  but  who  is  a  believer ;  (liom. 
i,  1(J,  17  ;  Gal.  iii,  6,  7;)  or  that  man  is  justified  before  God, 
of  debt,  according  to  the  rigor  of  justice  without  any  forgive- 
ness. (Rom.  iii,  iv.)  Because  the  Papists  deny  the  latter, 
they  ought  to  concede  the  former.  And  this  is  such  a  truth, 
that,  how  high  soever  may  be  the  endowments  of  any  one  of 
the  Saints  in  fiiith,  hope  and  charity,  and  however  numerous 
and  excellent  the  worlcs  of  foith,  hope  and  charity  may  be 


600  JAMES  ARMmros. 

which  he  has  performed,  he  will  receive  no  sentence  of  justi- 
fication from  God  the  Judge,  unless  He  quit  the  tribunal  of 
his  severe  justice  and  ascend  the  throne  of  grace,  and  from  it 
pronounce  a  sentence  of  absolution  in  his  favor,  and  unless  the 
Lord  of  his  mercy  and  pity  graciously  account  for  righteous- 
ness the  whole  of  that  good  with  which  the  saint  appears 
before  Him.  For,  woe  to  a  life  of  the  utmost  innocency,  if  it 
be  judged  without  mercy.  (Psalm  xxxii,  1,  2,  5,  6  ;  cxliii,  2  ; 
1  John  i,  Y-10  ;  1  Cor.  iv,  4.)  This  is  a  confession  which 
even  the  Papists  seem  to  make  when  they  assert,  that  the 
works  of  the  Saints  cannot  stand  before  the  judgment  of  God 
unless  they  be  sprinkled  with  the  blood  of  Christ, 

X.  Hence  we  likewise  deduce  :  That  if  the  righteousness 
by  which  we  are  justified  before  God,  the  Judge,  can  be  called 
formal,  or  that  by  which  we  are  formally  justified,  (for  the 
latter  is  Bellarmine's  phraseology,)  then  the  formal  righteous- 
ness, and  that  by  which  we  are  formally  justified,  can  on  no 
account  be  called  "  inherent ;"  but  that,  according  to  the 
phrase  of  the  Apostle,  it  may  in  an  accommodated  sense  be 
denominated  [imputativani]  "  imputed,"  as  either  being  that 
which  is  righteousness  in  God's  gracious  account,  since  it  does 
not  merit  this  name  according  to  the  rigor  of  justice  or  of  the 
law,  or  as  being  the  righteousness  of  another,  that  is,  of  Christ, 
which  is  made  ours  by  God's  gracious  imputation.  Nor  is 
there  any  reason  why  they  should  be  so  abhorrent  from  the 
use  of  this  word,  "  imputed,"  since  the  apostle  employs  the 
same  word  eleven  times  in  the  fourth  chapter  of  his  Epistle 
to  the  Romans,  where  the  seat  of  this  point  or  argument  lies, 
and  since  the  efficacy  to  salvation  of  God's  gracious  estimation 
is  the  same,  as  that  of  His  sevei^e  aud  rigid  estimation  would 
be  if  man  had  perfectly  fulfilled  the  law  without  any  trans- 
gression.    (2.  Cor.  V,  19,  21.) 

XL  And  though  Bellarmine,  by  confounding  the  word 
"justification,"  by  distinguishing  faith  into  \^formatam  et 
infornieni]  that  which  is  formed  and  unformed,  by  making  a 
difference  between  the  works  of  the  law,  and  those  performed 
by  renewed  persons  through  the  virtue  of  the  Holy  Spirit,  and 
by  not  ascribing  a  reward  even  to  the»e  works,  unless  because 


rUBLIO   DISPUTATIONS.  601 

it  has  been  promised  gratuitously,  and  promised  to  those  who 
are  already  placed  in  a  state  of  grace  and  of  the  adoption  of 
sons,  by  which  he  confesses  they  have  likewise  a  right  to  the 
heavenly  inheritance,  by  granting  besides,  that  the  reward 
itself  exceeds  ydi(jnitateni\  the  worthiness  of  the  work,  and  by 
bringing  down  to  a  rigid  examination  the  whole  life  of  the  man 
who  is  to  be  judged,  though  by  these  methods  Belhirinine  en- 
deavors to  explain  the  sentiments  of  the  Romish  Ciuu'ch  so  as 
to  make  them  appear  in  unison  with  those  of  the  apostle ;  (or, 
at  least  that  they  may  not  openly  clash  with  those  of  St.  Paul ;) 
yet,  since  the  Church  of  Rome  asserts,  that  the  good  works  of 
the  Saints  fully  satisfy  the  law  of  God  according  to  the  state 
of  this  life,  and  really  merit  eternal  life  ;  that  when  we  suffer 
for  sins  by  rendering  satisfaction,  we  are  made  conformable  to 
Christ  Jesus  who  gave  satisfaction  for  sins ;  and  that  the  works 
of  the  Saints,  prayer,  fasting,  alms-giving,  and  others,  are  satis- 
factory [to  divine  justice]  for  temporal  punishment,  indeed  for 
every  punishment,  and,  what  is  more,  for  guilt  itself,  and  are 
thus  expiatory  for  sins ;  since  she  declares  that  the  sacrifice  of 
the  mass  is  a  propitiation  for  the  sins  and  punishments  both  of 
the  living  and  the  dead ;  and  since  she  says  that  the  works  of 
some  men  are  super-erogatory,  and  extols  them  so  much  as  to 
aflfirm  that  they  are  useful  to  othere  for  salvation  ;  since  these 
are  the  assertions  of  the  Church  of  Rome,  we  declare  that  her 
doctrine  stands  directly  opposed  to  that  of  the  apostle. 


DISPUTATION  XX. 

ON   CHRISTIAN   LTBERTT'. 

Respondent^  Engelbert  Sibelius. 

I.  Liberty,  generally,  is  a  state  according  to  which  every 
one  is  [sun  juri8\  at  his  own  disposal,  and  not  bound  to  an- 
other pereon.  Bondage  or  slavery  is  opposed  to  it,  according 
to  which  a  man  is  not  his  own  master,  but  is  \obnoxius\  subject 


602  JAMES   ARMINIUS. 

to  another,  eitLer  to  do  what  he  coininands,  to  omit  what  he 
forbids,  or  to  endure  what  he  inflicts.  Christian  Liberty  is  so 
called  chiefly  from  Christ  the  Author,  who  procm'ed  it ;  it  has 
received  this  appellation  also  from  its  subjects,  because  it 
belongs  to  Christians,  that  is,  to  believers  in  Christ.  But  it 
pre-supposes  servitude  ;  because  Christ  was  not  necessary  for 
any,  except  for  "  those  who,  through  fear  of  death,  were  all 
their  life-time  subject  to  bondage."     (Ileb.  ii,  15.) 

II.  Christian  Liberty  is  that  state  of  the  fullness  of  grace 
and  truth  in  wdiich  believers  are  placed  by  God  through 
Christ,  and  are  sealed  by  the  Holy  Spirit.  It  consists  partly 
of  a  deliverance  from  both  the  real  and  the  economic  bondage 
of  sin  and  the  law,  and  partly  of  adoption  into  the  right  of  the 
sons  of  God,  and  of  the  mission  of  the  Spirit  of  the  Son  into 
their  hearts.  Its  end  is  the  praise  of  the  glorious  grace  of 
God  in  Christ,  and  tlie  eternal  salvation  of  believers. 

III.  The  eftlcient  cause  of  Christian  Liberty  is  God  the 
Father,  who  offers  it;  (Coloss.  i,  12,  13  ;)  the  Son,  who,  as 
Mediator,  confers  it  ;  (John  viii,  36 ;  Gal.  v,  1  ;)  and  the 
Holy  Spirit,  who  inwardly  seals  it.  (2  Cor.  iii,  17,  18.)  The 
internal  cause  is  the  grace  of  God,  and  his  love  for  man  in 
Christ  Jesus.  (Luke  i,  78.)  The  external  cause  is  the  ran- 
som, or  the  price  of  redemption,  and  the  satisfaction,  which 
Christ  has  paid.  (Rom.  v,  6-21  ;  vii,  2,  3.)  The  sealing 
and  preserving  cause  is  the  Holy  Spirit,  who  is  both  the  earn- 
est and  the  witness  in  the  hearts  of  believers.  (Rom.  viii,  15, 
16  ;  Eph.  i,  13,  14.)  The  instrument  is  two-fold.  One  on  the 
part  of  God,  who  exhibits  this  liberty ;  the  other  on  the  part 
of  man,  who  receives  it.  (1.)  On  the  part  of  God,  the  instru- 
ment is  the  saving  doctrine  concerning  the  mercy  of  God  in 
Christ,  which  is  therefore  called  "  the  ministry  of  reconcilia- 
tion." (2  Cor.  V,  19.)  (2.)  On  the  part  of  man,  it  is  faith 
in  Christ.  (John  i,  12  ;  Rom.  v,  2  ;  Gal.  iii,  26.)  The  matter 
about  which  it  is  exercised  is  not  only  sin,  and  the  law  "  which 
is  tlie  strength  of  sin  ;"  but  also  the  power  or  j^rivilege  of  the 
sons  of  God,  and  the  Spirit  of  Christ. 

TV.  The   form    consists  in  deliverance  from  tiie  spiritual 
bondage  of  sin  and  tbe  law,  both  real  and  economical,  in  the 


I'UBLTO    DISPl'TATIONS.  003 

<lonation  of  the  vifvlit  to  ho  the  sons  of  God,  (Coh:)3S.  i,  1-3,)  and 
in  the  sending'  torth  of  the  llolj  Spirit  into  the  hearts  of  l)e- 
licvei'S.  ((nil.  iv,  0.)  Its  subjects  are  all  believers,  who  are 
\cxc'inpfi\  freed  from  the  tyranny  of  sin  and  of  the  law,  and 
received  by  God  on  account  of  Christ  as  sons,  throngh  the 
grace  of  adoption.  (Gal.  iii,  20.)  The  chief  end  is  the  praise 
of  the  glorious  grace  of  God  ;  (Eph.  i,  14 ;)  the  subordinate 
end  is  the  salvation  of  believers.  (Rom.  vi,  22.)  The  effects 
or  fruits  are  two;  The  first  serves  for  consolation.  (Ileb.  vi, 
18-20.)  The  other,  for  admonition,  that  "  being  made  free 
from  sin,  we  may  become  the  servants  of  righteousness." 
(Rom.  vi,  18-22  ;  1  Pet.  ii,  10.) 

V.  But  because  this  liberty  is  opposed  to  the  bondage  which 
preceded  it,  we  must  on  this  account  treat  in  the  first  place 
about  that  bondage,  that  [/'«#/f/|  the  design  of  this  liberty  may 
be  the  more  easily  rendered  evident.  We  must  know,  that 
the  first  man  was  created  free  by  God  ;  but  that,  having  abused 
his  liberty,  he  lost  it,  and  was  made  the  slave  of  him  to  whom 
he  yielded  obedience,  that  is,  to  sin,  both  as  it  res[)ects  the 
guilt  of  condemnation  and  its  dominion  ;  which  is  real  bond- 
age and  consummate  misery.  To  this  succeeded  the  economi- 
cal bondage,  [or  that  of  the  dispensation  of  Moses,]  which 
God  introduced  by  the  repetition  of  the  Moral  Law,  and  by 
the  imposition  of  the  Ceremonial.  The  bondage  under  the 
Moral  Law  was  its  rigid  [cxactlo]  demands,  by  which  man, 
being  reduced  to  despair  of  fulfilling  it,  might  acknowledge 
the  tyranny  of  sin  \'doniinaniis]  which  reigne*-l  or  held  domin- 
ion over  him.  The  bondage  under  the  Ceremonial  Law  was 
its  [obsig-natio]  testifying  to  condemnation  ;  by  which  man 
might  be  convinced  of  guilt,  and  thus  [per  hanc  et  illarri] 
through  bi>th  these  kinds  of  bondage  might  flee  to  Cln-ist,  who 
Cuuld  deliver  him  from  the  guilt  of  sin  and  from  its  dominion. 

VL  Let  us  now  see  ho^v  believei'S  are  delivered  from  this 
bondage  by  Christian  liberty.  We  will  restrict  this  considera- 
tion to  the  church  of  the  New  Testament,  to  which  the  M'hole 
of  this  liberty  belongs,  omitting  the  believei'S  under  the  Old 
Testament.  Though  to  these  likewise  belonged,  through  the 
promise  of  the  blessed  seed  and  through  iaith  in  Him.  (Gen. 


604  JAMES    ARMTNIUS. 

iii,  15  ;  xv,  6,)  a  deliverance  from  real  bondage,  the  privilege 
of  the  sons  of  God,  and  the  Spirit  ot  adoption,  which  was 
intermixed  with  the  spirit  of  economical  bondage.  (Gal. 
iv,  1-3.) 

VII.  We  circumscribe  Christian  liberty  within  four  ranks 
or  degrees.  The  First  degree  consists  in  a  freedom  from  the 
guilt  and  condemnation  of  sin,  which  has  been  expiated  by 
the  blood  of  Christ,  by  faith  in  which  we  obtain  remission  of 
sins,  and  justification  from  those  things  from  which  we  could 
not  be  absolved  by  the  law  of  Moses.  The  Second  degree 
consists  in  the  deliverance  from  the  dominion  and  tyranny  of 
indwelling  sin  ;  because  its  power  is  mortified  and  weakened 
by  the  Spirit  of  Christ  dwelling  in  us,  that  it  may  no  longer 
have  dominion  over  those  who  are  under  grace.  (Rom.  vi, 
14.)  But  both  these  degrees  of  Christian  Liberty  have  their 
origin  in  this — that  sin  was  condemned  in  the  flesh  of  Christ, 
and  it  therefore  does  not  possess  the  power  either  to  condemn 
or  to  command.     (Rom.  viii,  3.) 

YIII.  We  place  the  Third  degree  in  the  attempering  of 
that  rigor  by  which  God  demanded  the  observance  of  the 
Moral  Law  in  the  primeval  state,  and  could  afterwards  have 
demanded  it,  if  it  had  been  his  pleasure  still  to  act  towards 
men  in  the  same  manner.  Indeed,  God  did  actually  demand 
it,  but  in  an  economical  way,  from  the  people  of  the  Old  Tes- 
tament ;  of  which  he  gave  manifest  indications  in  that  terrific 
legislation  on  Mount  Sinai.  (Exod.  xx,  18  ;  Gal,  iv,  24,  25.) 
"  But  we  are  come  unto  Mount  Sion,  and  to  Jesus  the  Media- 
tor of  the  new  covenant,"  whose  "  yoke  is  easy  and  his  burden 
light ;"  (Isai.  ii,  3  ;  Micah  iv,  2 ;  Hebrews  xii,  18-24  ;  Matt. 
xi,  30  ;)  because  Christ  has  broken  the  yoke  of  exaction,  and 
it  has  been  the  good  pleasure  of  God  to  treat  with  man  accord- 
ing to  clemency  in  the  compact  of  the  New  Testament. 

IX.  We  place  the  Fourth  degree  in  a  freedom  from  the 
economical  bondage  of  the  ceremonial  law,  which  had  a  four- 
fold respect  under  the  Old  Testament.  (1.)  For  it  was  the 
seal  of  condemnation,  and  the  hand-writing,  or  bond  of  our 
debt.  (Gal.  iii,  21 ;  Heb.  x,  3,  4.)  (2.)  It  was  a  symbol  and 
token,  by  which  the  Jews  might  be  distinguished  from  aU 


PUBLIC   DISPUTATIONS.  605 

other  nations  till  the  advent  of  Christ,  (Gen.  xvii,  13.  14. 
(5.)  It  was  a  typical  shadowing  forth  of  Christ,  and  a  })refig- 
uration  of  his  benefits.  (Ileb.  ix,  9,  10  ;  x,  1.)  (4.)  Lastly, 
it  resembled  a  sentinel  or  guard,  a  schoolmaster  and  tutor,  by 
whom  the  church  might  be  safely  kept,  in  its  state  of  infancy, 
under  the  elements  of  the  world,  in  hopes  of  the  promised  and 
approaching  Messiah,  and  might  be  led  to  faith  in  Ilim,  and 
be  conducted  to  Him,  as  St.  Paul  teaches  at  the  conclusion  of 
the  third  chapter  of  his  Epistle  to  the  Galatians,  and  at  the 
commencement  of  the  fourth. 

X.  The  First  of  these  respects  of  the  Ceremonial  Law  must 
have  been  removed,  after  the  condemnation  of  sin  was  taken 
away,  of  which  it  was  the  seal.  But  we  have  already  shewn 
in  the  seventh  Thesis,  that  this  condemnation  has  been 
abolished  by  Christ.  The  consequence,  therefore  is,  that  it 
has  also  obtained  its  end  or  purpose  ;  as  St.  Paul  teaches  us 
in  Colossians  ii,  14,  where  he  says,  "  Christ  has  blotted  out 
the  hand-writing  of  ordinances  that  was  against  us,  which  was 
contrary  to  us,  and  took  it  out  of  the  wa^-,  nailing  it  to  his 
cross."  He  sprinkled  it  over  with  his  own  blood  and  oblitera- 
ted it.  For  the  Secoxd  also  of  these  respects,  a  place  can  no 
longer  be  found,  since  the  Gentiles,  "  who  were  formerly  far 
ofF,  have  been  made  nigh  by  the  blood  of  Christ.  For  he  is 
our  peace,  who  hath  made  both  one,  and  hath  broken  down 
the  middle  wall  of  partition  between  us.  Having  abolished 
in  his  flesh  the  enmity,  even  the  law  of  commandments  con- 
tained in  ordinances  ;  for  to  make  in  himself,  of  twain,  one 
NEW  MAjf,  so  making  peace,"  &c.  (Eph,  ii,  13-15.)  The 
Third  respect  consisted  of  types  and  shadows  which  prefigured 
Christ  with  his  benefits.  This  can  on  no  account  continue 
after  the  body  or  substance  itself  has  been  already  displayed. 
(Coloss.  ii,  17.)  And,  lastly,  the  Fourth  respect,  since  the 
advent  of  Christ,  is  useless.  For  when  the  heir  has  arrived  at 
the  age  of  maturity,  he  no  longer  requires  a  governor,  tutor 
and  schoolmaster,  but  is  himself  capable  of  managing  his  in- 
heritance, of  being  his  own  adviser,  and  of  consulting  his  own 
judgment  in  the  things  to  be  possessed.  Thus,  after  the  church 
has  passed  through  the  years  of  iniimcy,  and  has  entered  on 


606  JAMES   AKMINIUS. 

the  age  of  maturity  in  Christ,  it  is  no  longer  Iield  under  the 
Mosaic  worship,  under  "  the  beggarly  elements  of  this  world," 
but  is  subject  to  the  guidance  of  the  Spirit  of  Christ.  (Rom. 
viii,  JT) ;  Gal.  iv,  4-7.) 

Gilevous,  therefore,  is  the  error  of  the  Pharisees  and  the 
Ebionites,  in  which  they  maintained,  that  the  observance  of 
the  ceremonial  law  must  be  joined  to  the  gospel,  even  by  those 
Christians  who  had  previously  been  Gentiles. 

XL  To  this  FouiaiJ  degree  of  Christian  Liberty  we  add,  the 
free  use  and  exercise  uf  things  indifferent.  Yet  it  has  been 
the  will  of  God,  that  this  liberty  should  be  circumscribed  by 
two  laws,  that  of  charity  and  that  of  faith,  (Rum.  xi  v,  5, 14;  xiii,) 
thus  consulting  his  own  glory  and  the  salvation  of  his  church. 
The  law  of  l^iith  prescribes  that  you  be  rightly  instructed  con- 
cerning the  legitimate  use  of  things  indifferent ;  and  suffi- 
ciently confirmed  [or  "  fully  persuaded  in  your  own  mind."] 
The  law  of  charity  commands  you  to  procure  the  edification 
of  your  neighbor,  whether  he  be  a  weak  brother  or  one  who 
is  confirmed.  You  have  examj^les  in  Rom.  xiv  ;  1  (.\.>r.  viii; 
ix  ;  X,  27-33  ;  Acts  xvi,  3.  It  is  a  part  of  the  same  law,  that 
you  should  abide  by  [;pitihui\  the  ceremonies  which  are  re- 
ceived in  the  church,  lest  by  an  outrageous  and  unseasonable 
change  you  produce  a  schism  in  the  church,  or  be  the  cause  of 
much  trouble. 

1.  Those  persons,  tlierefore,  err  greatly  who,  in  abstaining 
from  this  liberty,  prefer  their  own  private  advantage  and  hap, 
piness  to  the  edification  of  their  neighbor. 

2.  They  err  still  more  grievously  who  abuse  this  liberty  to 
satiate  the  lusts  of  the  flesli,  (Gal.  v,  13,)  or  by  an  unseasona- 
ble zeal  to  despise  and  oftend  their  weak  brethren.  (Rom. 
xiv,  3,  10.) 

3.  But  those  err  the  most  grievously  of  all  who  either  affix 
the  observance  of  necessity  to  things  indififerent,  or  suppose 
those  things  to  be  indifferent  which  are  by  no  means  such. 

XII.  To  these,  perhaps  not  without  profit,  we  shall  add  a 
Fifth  degree  of  liberty,  that  is,  an  immunity  from  the  judicial 
laws  of  the  Jewish  [forwn]  courts.  On  this  subject  we  must 
hold,  that  the  political  laws  of  Moses  contain,  (1.)  The  political 


rULLIO   DISPUTATIONS.  607 

coinniou  law  of  nature.     (2.)  A  particular  law  suited  to  the 
Jewish  uatiou.    Tlie  common  law  of  nature  embraces  the  uni- 
versal notions  uf  justice,  c(|uity  and  U'juesty.     The  particular 
law,  as  it  was  peculiar  to  the  Jewish  nation,  was  so  far  defined 
by  certain  deterininations,  according-  to  the  ])ersons  for  whose 
benefit  it  was  confirmed,  according  to  the  alfairs  and  transac- 
tions concernini;;  which  it  was  confirmed,  and  the  circum- 
etances  with  whicli  it  was  confirmed.     Hence  a  jud*^-ment 
ought  to  be  formed  of  the  immutability  a)id  mutability  of  these 
laws.     AVhatever  has  been  appointed  for  the  general  good, 
according  to  the  imiversal  principles  of  nature  and  the  common 
[I'atw]  design  of  the  moral  law,  either  by  commanding  or  for- 
bidding, by  rewarding  or  punishing,  it  is  immutable.    There- 
fore, to  such  a  thing  Christian  Liberty  does  uot  extend  itself. 
AVhat  portion  soever  of  the  particular  law  has  a  particular 
respect,  it  is  changeable.     Christians,  therefore,  are  not  bound 
by  these  laws,  so  far  as  they  are  determined  In*  a  particular 
law  after  the  manner  of  the  Jewish  Commoiiwealth,  that  is,  of 
particular  persons,  actions,  and  of  a  particnlar  end  or  good. 
But  with  regard  to  those  portions  of  these  laws  which  are  of 
a  mixed  kind,  we  must  distinguish  in  them  that  which  is  moral 
from  that  whicli  is  political.     AVhatever  is  moral,  is  binding, 
and  remains  cither  by  common  reason  or  by  analogy.     What- 
ever is  political,  is  not  binding  with  regard  to  particular  de- 
terminations. 

There  tore,  we  disapprove  of  the  ridiculous  imitation  adopted 
by  Monetarius  and  Carolastadius,  who  obliged  christian  mag- 
istrates to  the  necessity  of  ol)serving  the  peculiar  forensic  laws 
of  Moses,  in  their  administration  of  justice. 

XIII.  The  privilege  or  right  of  the  sons  of  God,  and  the 
sending  of  the  spirit  of  adoption  into  the  hearts  of  believers, 
follow  this  liberty  from  the  bondage  of  sin  and  the  law,  to 
v.diich  is  annexed  peace  of  conscience.  (Rom.  viii,  15:  Gal. 
iv,  ;■),  0.)  That  right  consists  in  their  being  constituted  heirs 
of  God  and  joint  heirs  with  Christ;  and  to  this  jirivilege 
belongs  not  only  the  blessed  immortality  of  their  soids,  but 
likewi.<e  the  deliverance  of  their  bodies  from  vanity,  and  from 
the  bondage  of  corruption,  into  the  glorious  liberty  of  the 


608  JAMES   AKMESnUS. 

cliildren  of  God ;  which  also  comes  under  the  name  of  adop- 
tion, and  is  called  "  the  redemption  of  our  bodies."  (Rom. 
viii,  15-23.)  Hence,  likewise  those  who  shall  be  "  the  chil- 
dren of  the  resurrection,"  are  called  "the  children  of  God." 
(Luke  XX,  36.)  But  the  Spirit  of  adoj)tion  is  sent  into  the 
hearts  of  the  sons  of  God,  as  being  the  Spirit  of  the  Son,  that 
He  may  be  the  earnest,  the  seal,  and  the  first-fruits  of  this 
inheritance  ;  (Gal.  iv,  6  ;  2  Cor.  i,  22  ;  Eph.  i,  14  ;)  by  which 
we  are  assured,  that,  as  "  our  life  is  hidden  with  Christ  in 
God,  w^hen  Christ  shall  gloriously  apj^ear  Ave  shall  also  be 
manifested  with  him  in  glory."  (Col.  iii,  4.)  And  thus  the 
liberty  of  glory,  that  will  endure  forever,  will  succeed  to  this 
liberty  of  grace,  which  we  obtain  in  this  world  by  Christ 
Jesus  our  Lord,  through  faith  in  his  blood :  To  whom  be  praise 
forever ! 

In  the  place  of  a  conclusion  it  is  enquired, 

1.  Whether  freedom  from  the  bondage  of  sin,  and  from 
economical  bondage,  he  effected  hy  one  and  the  same  act,  or  by 
two  acts  7     We  affirm  the  former. 

2.  Whether  it  is  lawful  to  eat  those  things  which  are  offered 
in  sacrifice  to  idols  7     We  make  a  distinction. 


DISPUTATIOK  XXI. 

ON   THE   ROMAN   PONTIFF,  AND   THE   PRINCIPAL   TITLES   WHICH 
ARE   ATTREBCTED   TO    HIM. 

Respondent,  John  Martinius. 

I.  For  many  ages  past,  all  who  have  had  any  knowledge  of 
the  Pope  of  Home,  have  held  no  low  or  moderate  sentiments 
about  him,  but  have  entertained  exaggerated  notions  about 
him  and  uttered  the  most  lofty  and  excessive  eulogies.  This 
was  required  by  that  sublime  degree  of  dignity  to  which  he 
has  been  elevated.  Yet  the  things  which  have  been  spoken 
concerning  him  are  so  diverse,  as  well  as  adverse.,  as  to  render 


PUBLIC  DISPUTATIONS.  609 

it  nuitterof  wonder  that  such  various  and  contrary  judgments 
and  eidogies  about  one  and  the  same  person,  can  be  found 
among  men  who  are  Christians,  at  least  so  far  as  their  own 
profession  is  concerned.  For  some  persons  nut  only  [ornant 
sed  onvrant]  adorn,  but  literall}-  load  him  with  titles  the  most 
honorable,  when  they  give  him  the  ajjpellation  of  the  spouse^ 
the  head^  the  foundation  of  the  Catholic  Churchy  the  vicar  of 
God  and  Chrid  on  earthy  the  absolute  lord  of  the  whole 
Christian  xoorld  with  regard  to  spiritual  things,  in  temporal 
things  likewise,  so  far  as  they  are  ordained  for  spiritual 
things,  and  the  Prince  of  Pastors  and  of  Bishops.  Others 
disparage  him  with  titles  quite  contrary,  such  as,  the  adulterer 
and  pifnp  of  the  Church,  the  false  prophet,  the  destroyer 
and  sulverter  of  the  Church,  the  enemy  of  God  and  the  Anti- 
christ, the  tciiked  and  perverse  servant,  who  neither  discharges 
the  duties  of  a  Bisloop,  nor  is  worthy  to  hear  the  name.  Uni- 
ting ourselves  with  the  band  of  those  who  bestow  on  the  Ko- 
man  Pontiff  the  epithets  last  cited,  we  assert  that  he  is 
unworthy  of  the  honorable  titles  which  precede  them,  and 
that  the  latter  disparaging  epithets  are  attributed  to  him 
through  his  just  deserts,  which  we  now  proceed  to  pi'ove  in 
a  few  Theses. 

II.  The  SPOUSE  and  husband  of  the  church  universal  is  one 
by  \singularissimd\  a  most  particular  unity,  otherwise  the 
church  would  be  an  adulteress.  His  properties  are  these : 
He  has  loved  the  church,  has  exposed  or  given  himself  for  her, 
has  purchased  her  for  himself,  with  his  own  blood,  has  formed 
her  of  his  own  flesh  and  bones  by  the  Spirit  of  regeneration, 
hath  sanctified  and  cleansed  her  by  his  own  blood  and  by  his 
Spirit,  that  he  might  present  her  holy,  unblamable  and  glorious. 
(Eph.  V,  25-27  ;  Acts  xx,  28.)  He  has  sealed  her  for  an  es- 
poused wife  to  himself  by  the  earnest  of  his  Spirit,  as  with  a 
nuptial  ring,  (2  Cor.  i,  21,  22 ;  Rom.  viii,  9,  15,  16,)  and  im- 
parts to  her  his  own  blessings  necessary  and  sufficient  for  life 
and  salvation.  (Eph,  v,  23.)  To  Him  the  church  has  respect, 
and  asks,  expects  and  receives  all  good  things  from  Him 
alone.  (Acts  iv,  12  ;  Rjv.  xxii,  17.)  And  to  Him  the  apostles 
[and  their  successors]  are  preparing  to  "  present  her  as  a  chaste 

3!)  TOL,  I. 


610  JAMES    AEMINIUS. 

virgin  to  one  husband,"  (2  Cor.  xi,  2.)  These  properties 
belono-  to  Christ  alone  :  But  the  Roman  Pontiff  is  not  Christ. 
Therefore,  he  is  neither  the  spouse  nor  the  husband  of  the 
church  unis^ersal.  Nor  can  any  greater  [prnjyinqiiitas]  affinity 
be  framed  between  Christ  and  the  Roman  Pontitf,  even  when 
conducting  liimself  in  the  best  manner,  than  that  which  is 
signified  by  the  word  "  the  friend  of  the  bridegroom,"  and 
"  the  brideman."  (John  iii,  29.) 

III.  The  HEAD  of  the  church  is  but  one;  otherwise  the 
church  would  be  a  monster.  His  properties  are  these  :  He  is 
united  to  the  church  by  the  internal  bond  of  the  Spirit  and  of 
faith.  (John  xvii,  15-17;  1  Cor.  vi,  17,  19;  Eph.  iii,  17.) 
The  church  is  subject  and  subordinate  to  Him.  (Eph.  v,  24, 
25.)  He  perfectly  contains  witliin  himself  all  things  neces- 
sary for  the  life  and  salvation  of  the  church.  He  inspires  life, 
sensation  and  motion  into  the  church  by  the  efficacy  of  the 
Spirit.  (Gal.  ii,  20.)  He  is  affected  w  ith  the  evils  which  afflict 
the  whole  church  and  the  menibers  in  general  and  in  particu- 
lar. (Heb.  iv,  15.)  He  suffers  the  persecutions  and  afflictions 
which  are  endured  by  the  church,  feeling  them  as  much  as  if 
they  were  inflicted  on  his"  own  body,  and  He  relieves  them. 
(Acts  ix,  4,  5.)  In  his  person  the  church  is  raised  up  together, 
and  seated  together  in  heavenly  places  in  Him.  (Eph.  ii,  6.) 
And  therefore,  she  has  her  ■croXirsvf/.a,  "  the  administration  of 
her  public  afiairs,"  in  heaven.  (Phil,  iii,  20.)  All  these  prop- 
erties agree  with  Christ  only.  But  the  Roman  Pontiff  is  not 
Christ ;  and  therefore,  he  is  neither  the  head  of  the  church,  nor 
can  any  affinity  be  established  between  Christ,  and  the  Roman 
Pontiff",  which  is  not  signified  in  the  name  of  some  particular 
member  of  the  body,  or  of  a  duty  belonging  to  some  member. 
(Rom.  xii,  4-8.)  And  no  greater  dignity  can  belong  to  the 
Pope  of  Rome,  under  Christ  the  head,  than  that  which  is  com- 
prehended under  the  words,  an  apostle^  projihet^  evangelist^ 
teacher^  'pastor,  hishop,  [one  who  can  exercise]  the  power  [of 
working  miracles,]  the  gift  of  healing,  help  arid  government. 
(1  Cor.  xii,  4,  6-31.)  All  these  dignities  are  ascribed  to  the 
members  of  the  body  of  the  church.  Therefore,  on  account  of 
acne  of  them  does  the  title  of  "  head"  appertain  to  this  Pontiff. 


PUBLIC   DISPUTATIONS.  61 1 

IV.  The  FOUNDATION  of  the  church  universal  is  only  one, 
because  there  is  but  one  house  of  God  and  Christ.  Its  jirop- 
erties  are  these :  It  stands  b;^  its  own  power,  and  does  not  rest 
on  any  extrinsic  foundation.  (1  Tim.  iii,  15.)  The  whole  liousc, 
consisting  of  two  people,  the  Jews  and  the  Gentiles,  is  built 
upon  this  foundation,  as  upon  a  chief  corner-stone,  and  is  sus- 
tained, hy  the  power  implanted  in  it,  against  all  things  which 
can  assail  it  from  without,  whether  from  above  or  from  below, 
on  its  sides,  on  the  right  hand  and  on  the  left ;  it  continues 
immovable,  does  not  totter,  is  not  sunk  or  overwhelmed,  and 
does  not  t\ill.  (Ileb.  iii,  6  ;  Eph.  ii,  20-22  ;  Matt,  xvi,  18.) 
This  foundation  is  the  immediate  fulcrum  or  prop  and  firm 
support  to  all  the  lively  stones  that  are  built  upon  it ;  "  they 
who  believe  on  Ilim  shall  not  be  ashamed  ;"  but  it  is  a  stone 
of  stumbling  and  a  rock  of  ofi;ence  to  those  who  do  not  believe 
and  are  disobedient ;  it  dashes  them  in  pieces,  and  they  perish. 
(Isai.  xxviii,  16  ;  1  Pet.  ii,  4-6.)  All  these  properties,  both 
generally  and  severally,  belong  to  Christ  alone.  But  the  Ro- 
man Pontiff  is  not  Christ.  Therefore,  neither  is  he  the  founda- 
tion of  the  church.  But  the  metonymy,  bj  which  the  Prophets 
and  Apostles  are  called  "the  foundations  of  the  church," 
(Rev.  xxi,  14-,)  and  by  which  the  saints  are  said  to  be  "  built 
upon  the  foundation  of  the  Apostles  and  Prophets,"  (Eph.  ii, 
20,)  attributes  nothing  more  to  them,  than  their  being  "  la- 
borers together  with  God"  in  laying  down  Christ  as  this 
foundation,  and  in  building  up  the  whole  house  on  Ilim.  (1 
Cor.  iii,  5-12.)  But  St.  Peter  was  also  among  these  ;  yet  he 
excelled  none  of  the  other  Apostles  in  any  prerogative,  but 
was  inferior  to  St.  Paul,  not  indeed  in  power,  but  in  "  the 
more  abundant  labor"  of  the  latter  in  building  up  the  church. 
(1  Cor.  XV,  10.) 

V.  God's  Vicar-General,  or  Univei'sal,  is  one  who  admin- 
isters all  things  in  heaven  and  on  earth  in  the  name,  at  the 
command,  and  by  the  authority  of  God.  To  this  individual 
must  necessarily  appertain,  (1.)  A  power,  inferior  indeed,  by 
reason  of  the  dispensation,  to  his  who  appointed  him,  yet  most 
closely  approaching  to  it,  and  dependent  on  no  other  power 
than  that  of  God.  (John  v,  22,  26,  2T.)     So  that  this  power 


612  JAMES   AEMINIUS. 

may,  not  undeservedly,  be  called  autocraforical,  possessing 
within  itself  absolute  sovereignty,  and  pantooratorical,  om- 
nipotent or  having  power  over  all  things.  (John  xvii,  2,  24.) 
(2.)  The  KNOWLEDGE,  as  well  as  the  \_potentid]  power  necessary 
to  administer  all  things.  It  cannot  be  less  than  divine ;  for 
it  must  be  extended  to  all  things  generally,  and  to  every  thing 
in  particular,  and  this  in  an  immediate  manner  if  we  consider 
the  internal  efficacy  of  government.  (1  Cor.  xv,  27  ;  Rev.  ii 
and  iii ;  Phil,  iii,  21 ;  Gal.  ii,  20.)  And  this  Yicar  of  God  is 
only  Chi-ist,  to  whom  alone  these  properties  belong.  But  the 
Roman  Pontiff  is  not  Christ,  Therefore,  he  is  not  God's  Uni- 
versal Yicar,  not  even  in  the  church,  because  the  same  [ratio] 
considerations,  apply  to  her  as  to  the  whole  universe.  In  the 
same  way,  the  Universal  Yicar  of  Christ  will  be  one  who 
pleads  the  cause  of  Christ,  and  who,  with  a  power  and  wisdom 
purely  divine  administers  all  things  in  his  name  and  by  his 
authority.  (John  i,  6-8,  13-15.)  And  this  is  the  Spirit  of 
Christ,  his  advocate,  the  Spirit  of  wisdom  and  of  the  power  of 
God,  who,  in  the  name  of  Christ,  appoints  apostles,  prophets, 
teachers,  and  bishops  ;  who  leads  and  governs  believers,  but 
who  convinces  and  condemns  unbelievers.  (Acts  xx,  28  ;  xiii, 
2  ;  Rom.  viii,  14.)  The  Roman  Pontiff  is  not  that  Spirit,  nor 
hath  he  received  the  Spirit  without  measure.  (Rom.  xii,  3.) 
Neither  can  the  Roman  Pontiff,  even  when  his  conduct  is 
most  exemplary,  have  any  other  delegated  power  under  Christ, 
than  that  which  is  particular ;  because  he  is  not  endued  with 
the  Spirit,  except  ''  according  to  the  measure  of  the  gift  of 
Christ."  (Ef)h.  iv,  7.)  And  this  is  bestowed  [on  the  pontiff] 
not  with  regard  to  Christ  as  a  priest,  (for  that  office  does  not 
admit  of  a  vicar,  or  substitute,)  but  as  he  is  king  and  prophet 
supreme,  and  only  so  far  as  concerns  the  external  adminis- 
tration of  some  part  of  Christ's  kingdom  and  people,  either  by 
doctrine  or  by  government,  the  internal  administration  in  the 
mean  time  remaining  entirely  vested  in  Christ,  as  does  also 
his  Spirit.  (1  Cor.  iii,  6-23.) 

YI.  The  DOMINION  ovEK  HEAVEN  AND  EARTH,  or  over  the 
whole  church,  (for  these  cannot  be  separated,)  appertains  by 
divine  gift  to  Him  alone  who  has  said,  "  All  things  are  de- 


PUBLIC   DISPUTATIONS.  613 

livered  unto  me  of  my  Fiitlicr."  (Matt,  xi,  27.)  "  All  things 
which  the  Father  hath,  are  mine."  (John  xvii,  10.)  "  All 
power  is  given  unto  me  in  heaven  and  in  earth  :  Go  ye  there- 
fore, and  teach  all  nations."  (Matt,  xxviii,  18.)  "As  thou 
hast  given  Ilim  power  over  all  flesh,  that  He  should  give 
eternal  life  to  as  many  as  thou  hast  given  Ilim."  (John  xvii, 
2.)  "  Whom  God  hath  set  at  his  own  right  hand  in  the 
heavens,  far  above  all  principality,  and  power,  and  might,  and 
dominion,  and  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come."  (Ephes.  i,  21.)  Who 
is  called  "  the  beginning,"  or  the  principle,  "  the  first-born 
from  the  dead  ;  that  in  all  tilings  He  might  have  the  pre- 
eminence." (Col.  i,  18.)  In  whom  the  church  is  "  complete  ; 
who  is  the  head  of  all  principality  and  power."  (Col.  ii,  10.) 
"  On  whose  vesture  and  thigh  a  name  is  written  KING  op 
KINGS,  AND  LORD  OF  LORDS."  (Ecv.  xix,  16.)  Christ  alone 
is  thus  described.  But  the  Roman  Pontiff  is  not  Christ.  The 
distinction  of  plenary  'powei\  with  regard  to  spirituals  and 
temjjorals,  is  contrary  both  to  plenitude  of  power  and  to  the 
subordination  of  things  spiritual  and  temporal ;  and  has  been 
fabricated  on  account  of  the  defect  of  the  capability  of  which 
the  pontiff  is  destitute,  to  subject  temporal  things  to  himself, 
even  among  those  nations  over  whom  he  has  obtained  the 
power  in  spiritual  matters. 

VII.  The  I'KiNCE  of  bishops,  apostles,  prophets,  evangelists, 
pastore,  and  teachers,  is  one.  (1  Cor.  xii,  4,  5,  &e.)  If  it  were 
otherwise,  there  would  be  more  than  a  single  monarch  and 
dictator  in  the  church,  when  only  one  is  requisite  in  a  monar- 
chical state  and  government ;  but  then  Duumviri,  two  gov- 
ernors, would  hold  the  pre-eminence.  His  properties  are 
these  :  To  institute,  sanctify,  and  set  apart  to  the  work  of  the 
ministry,  apostles,  prophets,  evangelists,  pastors,  teachers,  and 
all  bishops  in  the  church.  (Ephes.  iv,  5,  6,  11-13.)  To  pre- 
scribe to  them  what  they  must  say  and  do.  (Matt,  xxviii, 
18-20.)  To  furnish  them  with  necessary  and  sufficient  gifls. 
(Rom.  xii,  3  ;  2  Cor.  iii,  5,  6.)  To  be  present  with  them,  in 
the  i)Ower  of  his  Spirit  and  grace,  while  engaged  in  the  dis- 
charge of  their  functions.  (Matt,  xxviii,  20.)     To  give  efficacy 


614  JAMES    AiiMINnJS. 

to  their  ministrations.  (Mark  xvi,  20  ;  1  Cor.  iii,  6.)  To  com- 
pel them  to  render  an  account.  To  make  a  distinction  between 
the  acts  and  omissions  of  each  ;  and,  according  to  the  different 
mode  of  their  administrations,  to  adjudge  rewards  or  punish- 
ments. (1  Pet.  V,  4  ;  Matt,  xxv,  19-30.)  And  these  proper- 
ties belong  to  Christ  alone.  But  the  Koman  Pontiff  is  not 
Christ.  Therefore,  he  is  not  the  Prince  of  bishops  ;  but  if  he 
have  any  claim  to  this  office,  even  when  he  behaves  himself 
in  his  best  manner,  he  cannot  be  called  by  any  other  name 
than  that  of  a  bishop,  pastor,  or  teacher,  who  ought  to  acknowl- 
edge all  bishops  as  his  [sym2)resbyttris\  fellow  elders,  without 
any  disparity  of  the  power  which  belongs  to  the  essence  of  the 
office.  (1  Pet.  V,  1.) 

YIII.  Since,  therefore,  the  Poman  Pontiff  either  attributes 
these  most  honorable  titles  of  Christ  to  himself,  or  willingly 
suffers  them  to  be  ascribed  to  him  ;  and  since  he  evinces  no 
horror  at  the  blasphemy  contained  in  these  titles,  and  gives  no 
tokens  of  his  displeasure  at  this  ascription  of  them  ;  it  follows, 
that  he  puts  himself  in  the  place  of  Christ,  and  is  supremely 
opposed  to  Him.  There  is  no  excuse  in  the  explanation  which 
is  given,  that  "  the  head  and  foundation  is  ministerial,  and  that 
he  attributes  all  these  things  to  himself  under  Christ,  as  hav- 
ing been  elevated  by  the  grace  or  favor  of  God  and  Christ  to 
that  dignity."  For  the  protes'ation  is  directly  contrary  to  the 
fact;  and  he  is  so  much  the  more  the  bitter  enemy  of  God  and 
Christ,  as  he  the  more  confidently  boasts  of  being  defended  by 
the  authority  of  God  and  Christ.  Such  conduct  is,  in  fact, 
under  the  semblance  of  friendship  to  exercise  the  deepest  en- 
mity, and,  under  the  disguised  pretext  of  a  minister  of  light 
and  of  righteousness,  to  promote  the  interests  of  the  kingdom 
of  darkness  and  of  unrighteousness.  On  this  ver}^  account, 
therefore,  we  assert  that  the  disparaging  epithets  which  we 
laid  down  in  our  first  Thesis,  most  justly  belong  to  him  ;  and 
this  we  now  proceed,  to  show  by  descending  to  particulars. 

IX.  First.  The  name  of  the  adulterer  and  the  pimp  of 
THE  CHURCH  is  his.  (1.)  IIc  is  the  adulterer  of  the  church, 
both  l>y  the  public  and  mutual  profession  of  each  other  ; 
because  he  calls  the  [Poman  Catholic]  church  his  "  spouse," 


PUBLIC   DISPUTATIONS.  CI 5 

and  she  neither  clisowiit>  the  arrogance  of  this  title  nor  is  afraid 
of  the  odium  [attached  to  such  assumption]  ;  and  he  is  the 
adulterer  in  reality.  For  he  practices  spiritual  adultery  witli 
the  ciiurch,  and  slie  in  return  with  him.  lie  commands  the 
apocryphal  writings  to  be  accounted  divine  and  canonical ; 
the  ancient  Latin  vci*sion  of  the  Scriptures,  [commonly  called] 
the  vulirafc,  to  he  every  where  received  as  [antheiitlca]  the 
true  original,  and  under  no  pretence  whatever  to  be  rejected; 
his  own  interpretations  of  the  Scriptures  to  be  embraced  with 
the  most  nndoubting  faith  ;  and  nuwritten  traditions  to  be 
honored  with  an  affection  and  reverence  equal  to  that  evinced 
for  the  written  word  of  God,  lie  enacts  and  rescinds  laws 
that  pertain  to  faith  and  morals,  and  binds  them  as  fetters  on 
consciences.  lie  promises  and  offers  plenary  indulgences,  and 
the  remission  of  all  sins,  through  the  plenitude  of  his  jiower. 
"  He  exalteth  himself  above  all  that  is  worshiped,"  and 
[proj)oi}it^\  offers  himself  as  some  god  to  be  adored  with  reli- 
gious worship.  In  all  these  acts  the  church,  deceived  by  his 
artifices,  complies  with  his  wishes.  lie  is,  therefore,  the 
ADULTERER  of  the  cliurcli.  (2.)  But  he  is  also  the  pimp  or 
PANDER  of  the  church,  because  he  acts  towards  her  as  the  au- 
thor, persuader,  impelling  exciter  and  procurer  of  various 
spiritual  adulteries  committed,  or  to  be  hereafter  committed, 
with  different  husbands,  with  angels,  Mary  and  other  deceased 
saints,  with  images  of  God,  of  Christ,  of  the  Holy  Ghost,  of 
the  cross,  of  angels,  of  Mary,  and  of  saints  ;  with  the  bread  in 
the  sacrament  of  the  Lord's  Supper  ;  and  with  other  inanimate 
objects. 

X.  To  him  likewise  belongs  the  name  of  tue  false  proph- 
et, whom  the  Scripture  calls  "  the  tail,"  in  opi)Osition  to  "  the 
head;"  (Isai.  ix,  15  ;)  and  this,  whether  it  be  received  in  a 
general  acceptation,  or  in  a  particular  sense  and  restricted  to 
a  certain  and  determinate  person,  (1.)  In  its  general  mean- 
ing, whether  it  signifies  him  who  teaches  falsehood  without  ar- 
rogating to  himself  the  name  of  aproj<het,  or  him  whoi'alsely 
boasts  of  being  a  pro])het,  the  latter  of  which  seems  to  be  the 
proper  signilication  of  the  word.  (2  Peter  ii,  1  ;  Acts  xiii,  G.) 
For,  FIRST,  he  ])artly  introduced  into  the  cliurch  many  false 


616  JAMES    ABMINIUS. 

dogmas  ;  and  partly  those  which  were  introduced  when  such 
a  great  mystery  of  iniquity  was  finished,  he  defends,  main- 
tains' and  propagates.  Of  this  kind,  the  dogmas  concerning 
the  insufficiency  of  the  scriptures  without  traditions,  to  prove 
and  confirm  every  necessary  truth,  and  to  confute  all  errors  ; 
that  it  is  of  the  last  necessity  unto  salvation  for  every  human 
creature  to  be  under  subjection  to  the  Roman  pontifi' ;  that 
the  bread  in  the  Lord's  supper  is  transubstantiated,  or  changed 
in  substance,  into  the  body  of  Christ ;  that  in  the  mass  Ch.rist  is 
daily  ofifered  by  the  priest  as  a  propitiatory  sacrifice  for  the 
sins  of  the  living  and  of  the  dead  ;  that  man  is  justified  be- 
fore God,  partly  by  faith,  and  partly  by  works ;  that  there  is 
a  purgatory,  into  which  the  souls  of  those  enter  who  are  not 
yet  sufficiently  purified,  and  that  they  are  released  from  it  by 
prayers,  [stiff rag- lis,']  intercessions,  watchings,  alms-deeds,  in- 
dulgences, &c.  In  the  SECOND  sense,  this  epithet  is  due  to 
him,  because  he  says  that  he  is  a  prophet,  who,  on  account  of 
the  perpetual  assistance  of  the  Holy  Spirit,  which  is  [ajjixar/i] 
attached  to  that  chair,  cannot  possibly  err  in  things  which  per- 
tain to  faith  and  morals.  (2.)  But  it  also  belongs  to  him  in 
the  restricted  meaning  of  the  word ;  because  the  Roman  pon- 
tiff is  "  the  false  prophet  who  works  miracles  before  the  beast, 
(Rev,  xix,  20,)  "  out  of  whose  mouth  comes  out  three  unclean 
spirits  like  frogs,"  (xvi,  13,)  and  who  is  not  improperly  under- 
stood to  be  "  the  tail  of  the  great  red  dragon,  that  drew  the 
third  part  of  the  stars  of  heaven."  (xii,  4.) 

XI.  He  is  also  deservedly  called  the  destroyee  and  sub- 
VERTER  OF  THE  CHURCH.  For  sincc  the  superstructure  of  the 
church  "  is  built  by  the  faith  of  the  doctrine  of  the  apostles 
and  prophets,  which  rests  on  Jesus  Christ  himself,  the  chief 
Corner-stone,"  since  it  likewise  increases  more  and  more 
through  the  obedience  of  faith  in  the  right  worship  of  the  De- 
ity and  in  the  pursuit  after  holiness  ;  and  since  it  is  built  up 
in  the  Lord,  being  fitly  framed  together  into  one  body  through 
the  bond  of  peace  and  con'cord;  (Ephes.  ii,  20,  21 ;  iv,  3  ;  2 
Pet.  ii,  6,  6  ;)  the  Roman  pontiff  demonstrates  himself  to  be,  in 
a  four-fold  manner,  the  subverter  of  this  edifice  :  First,  Bi/ 
perverting  the  faith.    This  he  effects,  (1.)  By  adding  the 


rCJBLIG    DISPUTATIONS.  617 

books  of  the  apocryplia  and  unwritten  traditions  to  the  pro- 
phetical and  apostolical  scriptures.  (2.)  By  joininj^  himself, 
as  another  foundation,  with  Christ  who  is  tiieonly  foundation. 
(8.)  By  mixing  numerous  false  dogmas  with  tliose  which  are 
true.  (4.)  By  taking  away  some  things  that  are  true,  or  cor- 
rupting them  by  false  interpretations.  Secondly,  By  adulte- 
rating [sinceritatem]  the  integrity  of  divine  worship.  This 
he  does,  (1.)  By  an  addition  to  the  persons  who  alone,  accor- 
ding to  God  and  his  command,  are  to  be  objects  of  worship. 
(2.)  By  the  introduction  of  a  method  which  is  expressly  for- 
bidden by  God.  (3.)  By  introducing  vain,  ridiculous  and  old 
wives'  superstitions.  (4.  >  By  the  institution  of  various  pecu- 
liar societies  of  devotees,  separate  fraternities,  and  newly  fab- 
ricated religious  orders  of  Francis,  Dominic,  &c.  Thirdly, 
By  vitiating  [integritatem]  the  purity  or  soundness  of  holi- 
ness and  morals.  This  he  accomplishes  chiefly  by  the  fol- 
lowing acts  :  (1.)  By  inventing  easy  methods  of  obtaining 
remission  of  sins  and  plenary  indulgences.  (2.)  By  [indigi- 
tando]  declaring  certain  precepts  in  the  name  of  councils.  (3.) 
By  absolving  many  persons  trom  the  obligation  of  their  du- 
ties, (4r.)  By  binding  men  to  [the  performance  of]  those 
things,  which  no  one  whatever  is  capable  of  understanding  or 
accomplishing.  (5.)  By  bringing  into  the  christian  world  the 
worst  examples  of  all  wickedness.  Fourthly,  f^iy  breaking 
the  l/o/id  of  concord  and  unity.  This  he  effects  chiefly  by 
these  acts  and  artifices,  (1 .)  When  he  arrogates  to  himself 
a  power  over  others,  which  by  no  right  belongs  to  him. 
(2.)  When  he  obtrudes  many  false  dogmas  to  be  believed  as 
true,  and  unnecessary  things  as  absolutely  necessary.  (3.)  By 
excommunications  and  senseless  fulminations,  by  which  he 
madly  rages  against  those  who  have  not  deserved  such  treat- 
ment, and  who  are  not  subject  to  his  diocese.  (4.)  AVhen  he 
excites  dissensions  between  princes,  republics  and  magistrates 
and  ther  6ul)jects ;  or  when  he  foments,  increases  and  perpet- 
uates such  dissensions,  alter  they  have  been  raised  in  other 
quarters. 

XII.  It  is  demonstrable  by  the  most  evident  arguments  that 
the  name  of  Antichrist,  and  of  the  adversary  of  God  be- 


618  JAMES    AKMESnUS. 

longs  to  Inm.  For  the  apostle  ascribes  the  second  of  these 
epithets  to  him  when  he  calls  him-"  the  man  of  sin,  the  son 
of  perdition,  who  opposeth  and  exalteth  himself  above  all  that 
is  called  GOD,  or  that  is  worshiped  ;  so  that  he,  as  God,  sit- 
teth  in  the  temple  of  God,  shewing  himself  that  he  is  God." 
(2  Tiiess.  ii,  3-8.)  It  was  he  who  should  arise  out  of  the  ruins 
of  the  Roman  empire,  and  should  occupy  its  vacant  digaity. 
These  expressions,  we  assert,  must  be  understood,  and  can  be 
understood,  solely  respecting  the  Roman  pontiff.  But  the 
name  of  "  the  antichrist"  belongs  to  him  pre-eminently, 
whether  the  particle  avn  signifies  oj)positio?i,  ov the  siibst'diition 
of  one  thing  for  another  /  not  indeed  such  a  substitution  as 
is  lawfully  and  legitimately  made  by  Him  who  has  the  power 
of  placing  things  in  subordination,  but  it  signifies  one  by 
which  any  man  is  substituted,  either  by  himself  or  by  another 
person  through  force  and  fraud.  For  he  is  both  a  rival  to 
Christ,  and  his  adversary,  w^hen  he  boasts  of  himself  as  the 
sj^ouse,  the  head,  and  the  foundation  of  the  church,  endowed 
with  plenitude  of  power  ;  and  yet  he  professes  himself  to  be 
the  vicegerent  of  Christ,  and  to  perform  his  functions  on  earth, 
for  the  sake  of  his  own  private  advantage,  but  to  the  manifest 
injur}'  of  the  church  of  Christ,  He  has,  however,  considered 
it  necessary  to  employ  the  name  of  Christ  as  a  pretext,  that 
under  this  sacred  name  he  may  obtain  that  reverence  for  him- 
self among  Christians,  which  he  would  be  unable  to  procure 
if  he  were  openly  to  profess  himself  to  be  either  the  Christ, 
or  the  adversary  of  Christ. 

XIII.  Although  the  Roman  pontiif  calls  himself "  the  servant 
of  the  servants  of  God,"  yet  we  further  assert  that  he  is  by 
way  of  eminence,  that  wicked  and  perveksb  servant,  who, 
when  he  saw  that  his  Lord  delayed  his  coming,  "  began  to 
smite  his  fellow-servants."  (Matt,  xxiv,  48.)  For  the  Roman 
pontiff  has  usurped  domination  and  tyranny,  not  only  over 
his  fellow-servants,  the  bishops  of  the  church  of  God,  but 
likewise  over  emperors  and  kings  themselves,  whose  authority 
and  dignity  he  had  himself  previously  acknowledged.  To  ac- 
quire this  domination  for  himself,  and  still  further  to  augment 
and  establish  it,  he  has  emi)loyed  all  kinds  of  satanic  instru- 


PUBLIC   DISrUTATIONS.  G19 

mcnts—  sophistical  liypocrisy,  lies,  equivocations,  perfidy,  per- 
jury, violence,  poison,  ami  armed  forces — so  that  he  may  most 
justly  be  said  to  have  succeeded  that  formidable  beast  which 
'Svas  like  unto  a  leopard,  a  bear  and  a  lion,"  and  by  which  the 
Eonian  empire  [signijicatuni]  was  prefigured — ^and  to  have 
"liad  power  to  give  life  unto  the  image  of  the  beast,  and  to 
cause  that  as  many  as  would  not  worsliip  the  image  of  the 
beast,  should  be  killed." 

XIY.  Lastly,  though  from  all  these  remarks  it  will  readily 
appear  that  the  Roman  pontiflf  is  unworthy  of  the  name  of 
ajwstle,  ji)roj)het,  evangelist,  pastor,  tcache?',  and  of  iiniversal 
lishoj) ;  (1  Cor.  iii,  5  ;  xii,  28  ;  Ephes.  iv,  11 ;  yet,  by  this 
single  argument,  which  is  deduced  from  their  peculiar  attri- 
butes and  duties,  the  very  same  satisfiictory  conclusions  may 
be  renlered  evident  to  all  who  search  the  scriptures  of  the 
Old  and  the  New  Testament,  and  especially  the  epistles  of 
St.  Paul  to  Timothy  and  Titus.  (1  Tim,  iii ;  Tit.  i.)  Xor  will 
this  evasion  avail  any  thing,  "that  whatever  a  man  does 
through  another  who  is  his  vicar  or  substitute,  he  seems  to  do 
it  himself ;"  for  it  is  Christ  alone  who  makes  use  of  the  vica- 
rious aid  of  these  j^ersons  as  ministers  ;  and  the  duties  which 
they  perform,  are  such  as  ought  to  be  discharged  by  those  who 
are  distinguished  by  those  titles.  (Gal.  i,  7-9.)  Therefore, 
that  rightly  appertains  to  the  Roman  pontift'  which  God 
threatens  through  the  prophet  Zechariah,  that  he  will  raise  up 
a  foolish  shepherd,  and  an  idol  shepherd,  who  shall  devote  no 
attention  to  the  sheep,  but  who  "  shall  eat  the  fiesh  of  tne  fat, 
and  tear  their  claws  in  pieces."  (Zech.  xi,  15-17.)  God  grant 
that  the  church,  being  delivered  from  the  frauds  and  tyranny 
of  Antichrist,  may  obtain  shepherds  that  may  feed  her  in 
tnith,  charity  and  prudence,  to  the  salvation  of  the  sheep 
themselves,  and  to  the  glory  of  the  chiei  Shepherd.     Amen. 

COROLLARIES. 

I.  It  is  a  part  of  religions  wisdom  to  separate  the  Court  of 
Rome  from  the  church,  in  which  tlic  jxmtifi'  sits. 

II.  The  Roman  pontifi',  even  when  conducting  himself  with 


620  JAMES    AEMmiUS. 

the  greatest  propriety,  must  not  be  acknowledged  by  any  hu- 
man or  positive  right  as  the  head  of  the  church,  or  the  univer- 
sal bishop ;  and  such  acknowledgment  of  him  has  hitherto 
contributed,  and  does  in  its  very  nature  contribute,  not  so 
much  to  preserve  unity  in  the  church,  and  to  restrain  the  li- 
cense of  thinking,  speaking  and  teaching  differently  on  the 
chief  articles  of  religion,  as  to  take  away  necessary  liberty, 
and  that  which  is  agreeable  to  the  word  of  God,  and  to  intro- 
duce a  real  tyranny. 


DISPUTATION  XXII. 

THE  CASE  OF  ALL  THE  PROTESTANT  OR  REFORMED  CHURCHES, 
WITH  RESPECT  TO  THEIR  ALLEGED  SECESSION. 

Respondents  James  Cusine. 

We  assert  that  the  Reformed  Churches  have  not  seceded  from  the  church  of 
Rome  ;  and  that  they  have  acted  properly  in  refusing  to  hold  and  prof  ess  a  com- 
munion of  faith  and  of  divine  worship  with  her. 

I.  I  FEEL  disposed  to  prove,  in  few  words,  for  the  glory  of 
God,  for  the  tranquility  of  weak  consciences,  and  for  the  di- 
rection of  erring  minds — that  those  congregations  who  take 
upon  themselves  the  title  of  "  Reformed  or  Protestant 
Churches,"  have  not  made  a  secession  from  the  church  of 
Rome,  and  that  they  have  acted  aright,  that  is,  wisely,  piously, 
justly,  and  moderately,  in  refusing  to  hold  and  profess  com- 
munion of  faith  and  worship  with  the  Romish  church. 

II.  By  the  term,  "  the  Church  of  Rome,"  we  understand, 
not  that  congregation  of  men,  who,  confined  within  the  walls 
of  the  city  of  Rome,  profess  the  christian  faith,  (although  this 
is  the  only  proper  interpretation  of  that  term  ;)  not  the  court 
of  Rome,  which  consists  of  the  pope  and  of  the  cardinals  uni- 
ted with  him — not  the  representative  church,  assembled  to- 
gether in  council,  and  having  the  Roman  pontiff  as  president. 


PXJBLIO  DISPUTATIONS.  621 

nor  the  pope  of  Rome  himself,  who,  under  the  cover  of  that 
title,  extols  and  makes  merchandise  of  his  power.  But  by 
*'the  church  of  Rome"  we  imderstand  a  congres-ation  of 
christians  which  was  formerly  disperse  I  throui^h  nearly  the 
%yhole  of  Europe,  but  which  is  now  become  more  contracted, 
and  in  which  the  Roman  pontiif  sits,  either  as  the  head  of  the 
church  under  Christ,  but  -[placed  above  a  i;eneral  council,  or 
as  [p/'hmis]  the  principal  bishop  inferior  to  a  general  council, 
the  inspector  and  guardian  of  the  whole  church.  This  con- 
gregation professes,  according  to  the  canons  contained  in  the 
council  of  Trent,  that  it  believes  in  God  and  Christ,  and  per- 
forms acts  of  worship  to  them  ;  and  it  approves  of  those  can- 
ons, either  because  they  were  composed  by  the  council  of 
Trent,  which  could  not  err — or  because  it  thinks  that  they  arc 
agreeable  to  the  holy  Scriptures  and  to  the  doctrine  of  the  an- 
cient fathers,  without  any  regard  to  that  council. 

III.  We  call  "  Reformed  churches"  those  congregations 
professing  the  Christian  faith  which  disavow  every  species  of 
presidency  whatever,  assumed  by  the  Roman  pontifi",  and  pro- 
fess to  believe  in  and  to  perform  acts  of  worship  to  God  and 
Christ,  according  to  the  canons  which  each  of  them  has  com- 
prised in  its  own  confession  or  catechism  ;  and  they  approve 
of  such  canons,  therefore,  only  because  they  consider  them  to 
be  agreeable  to  the  Holy  Scrij)tures,  though  they  yield  to  the 
jirimitive  church  and  the  ancient  fathers  severally  their  proper 
places,  but  always  in  subordination  to  the  Scriptures. 

lY.  It  cannot  be  said,  that  every  church  makes  a  seces- 
sion, which  separates  from  another,  neither  does  the  church 
that  is  in  any  manner  whatever  severed  from  another,  to 
which  it  had  been  imited  ;  but  a  church  is  said  to  make  a 
secession  from  another  church  to  which  it  was  formerly  uni- 
ted, when  it  first  and  willinghj  makes  a  se;paration  in  that 
matter  about  which  they  were  jpr&vioudy  at  unity.  On  this 
account  it  is  necessary,  that  these  four  conditions  concur  to- 
gether in  the  church  Mdiich  can  justly  be  said  to  have  made  a 
secession.  One  of  them  is  a  2yrereq\Lisite.,  as  if  necessarily 
precedent ;  the  other  three  are  rcqxiifsites^  as  if  natural  to  the 
secession  and  grounded  upon  it.    The  iiitsT  is,  that  it  was  for- 


622  JAMES   AliMINIIJS. 

nierly  in  union  with  the  other  j  to  which  must  be  added,  an 
exphination  of  the  matter  in  which  this  union  consists.  The 
SECOND  is,  that  a  separation  has  heen  effected^  and  indeed  in 
that  thing  about  which  it  was  formerly  at  unity  with  the  other. 
The  THIRD  is,  that  it  loas  the  first  to  make  the  secession.  And 
the  EouKTii  is,  that  it  voluntarily  seceded.  The  whole  of  these 
conditions  will  come  under  our  diligent  consideration  in  the 
disputation  on  the  present  controversy  about  the  dissension 
between  the  church  of  Rome  and  Reformed  churches. 

Y.  But  the  explanation  of  another  matter  must  be  given, 
prior  to  the  discussion  of  this  question  according  to  the  cir- 
cumstances now  premised  ;  and  this  is,  "  In  what  generally, 
do  the  union  and  the  se^^aration  of  churches  consist  V  So  far 
asthey  are  the  churches  of  God  and  of  Christ,  their  union  consists 
in  the  following  particulars  :  they  have  one  God  and  Father, 
one  Lord  Jesus  Christ,  one  faith,  (or  one  doctrine  of  faith,) 
one  hope  of  their  calling,  (that  is,  an  inheritance  whicli  has 
been  promised  and  for  which  they  lioj^e,)  one  baptism,  (Ej)h. 
iv,  3-6,)  one  bread  and  wine,  (1  Cor.  x,  16,  17,)  and  have  been 
joined  together  in  one  Spirit  with  God  and  Christ,  by  the 
bond  of  faith  and  charity.  (Eph.  iv,  15;  Phil,  ii,  2.)  That 
is,  that  by  agreement  of  faith  according  to  truth,  and  by  con- 
cord of  the  will  according  to  charity,  they  may  be  one  among 
themselves.  This  is  in  no  other  manner,  than  as  many  mem- 
bers of  the  same  body  are  one  among  themselves,  because  all 
of  them  have  been  united  with  their  head,  from  which,  by  the 
bond  of  the  Sj^irit,  life,  sensation  and  motion  are  derived  to 
each  ;  (Rom.  xii,  4 ;  1  Cor.  xii,  13,  13  ;  Eph.  i,  22  ;)  and  as 
many  children  in  the  same  family  are  one  among  themselves, 
because  all  of  them  are  connected  with  their  parents  by  the 
bond  of  consanguinity  and  love.  (1  Cor.  xiv,  33  ;  Rev.  ii,  23.) 
For  all  particular  churches,  whether  in  amplitude  they  be 
greater  or  less,  are  large  or  small  members  of  that  great  body 
which  is  called  "  the  Catholic  church  ;"  and  in  this  great  fam- 
ily, which  is  called  "  the  house  of  God,"  they  are  all  sisters, 
according  to  that  passage  in  Solomon's  Song,  "  We  have  a 
little  sister."  (viii,  8.)  l^o  church  on  earth  is  the  mother  of 
any  other  church,  (Gal.  iv,  26,)  not  even  that  church  from 


rUBLIO    DISPUTATIONS.  623 

which  proceeded  the  teachers  who  founded  other  churches. 
(xVcts  viii,  1,  4;  xiii,  1,  2.)  For  no  cluirch  on  earth  is  the 
whole  body,  that  is  united  to  Christ  the  llead.  (lleb.  xii, 
22,2;].) 

VI.  From  tliis  description  of  union  among  churches,  and 
by  an  expUuiation  made  through  simihir  things  according  to 
the  Scriptures,  it  is  evident,  that,  for  the  purj)Ose  of  binding 
cluu'ches  togetlier,  the  intervention  of  two  means  is  necessary. 
The  FIRST  is,  the  lond  itself  by  which  they  are  united.  The 
SECOND  is,  God  and  Christy  with  whom  being  immediately 
united,  tliey  are  mediately  further  united  with  each  other. 
For  the  first  and  immediate  relation  is  between  each  j^articu- 
lar  church  and  Christ.  The  second  and  mediate  is  between  a 
particular  church  and  another  of  its  own  kindred.  (1  Cor.  xii, 
12,  13  ;  Eph.  iv,  3 ;  llom.  xii,  5  ;  John  xvii,  21 ;  Eph.  ii,  11 
13  ;  iv,  10.)  From  these  a  two-fold  order  may  be  laid  down, 
according  to  which  this  conjunction  may  be  considered,  (1.) 
One  is,  if  it  take  its  commencement  from  Christ,  and  if  that 
bond  intervenj  which,  issuing  from  Him,  proceeds  to  every 
chinch  and  {cidunat.,  makes  it  one,]  unites  it  with  Him. 
Where  (i.)  Christ  must  be  constituted  the  Head  and  the  very 
centre  of  union,  (ii.)  The  Spirit,  which,  issuing  from  Christ, 
proceeds  liither  and  thither.  (Eph.  ii,  18  ;  v,  23  ;  Kom.  viii, 
9.)  (iii.)  The  church  of  Corinth,  at  Rome,  at  Philippi,  c^-c, 
each  of  which  is  united  to  Christ,  by  the  Spirit  that  goes  forth 
from  Him  and  proceeds  towards  the  churches,  and  that  abides 
in  them.  (1  John  iii,  24;  iv,  13.)  (2.)  The  otiiek  order  is,if 
it  take  its  commencement  from  the  churches,  and  if  that  bond 
intervene  which,  issuing  from  them,  proceeds  to  Christ,  and 
binds  them  to  Him.  Where  (i.)  must  be  placed  the  churches 
of  Corinth,  of  Rome,  of  Fhilippi,  &c.  (ii.)  Tlien  may  be  laid 
down  the  faith  proceeding  from  each  of  them,  (iii.)  Christ, 
to  whom  the  faith  of  all  these  churches  tends  and  connects  each 
of  them  with  Him.  (1  John  ii,  21;  Eph.  iii,  IT.)  Because 
the  bond  of  charity  is  mutual,  it  proceeds  from  Christ  to  each 
chm-ch,  and  from  every  church  to  Christ.  (Eph.  v,  25.)  It 
does  not,  however,  renuiin  there,  but  goes  on  to  each  kindred 
church ;  yet  80  that  every  church  loves  her  sister  church  in 


624:  JAMES    AHMtNIUS. 

Christ  and  for  liis  sake,  otherwise  it  is  a  confederacy  without 
Christ,  or  rather  against  Christ.     (1  Cor.  xvi,  1,  2,  19.) 

VII.  From  the  relation  of  this  union,  must  be  estimated 
the  SEPARATION  which  is  opposed  to  it,  and  which  cannot  be 
made  or  explained  except  by  an  anal^^sis  and  resolution  of  their 
uniting  together.  Every  particular  church  therefore  must  be 
separated  from  God  and  Christ  before  it  can  be  separated  from 
the  church  which  is  allied  to  it  and  of  the  same  body;  (Eph. 
ii,  10,  19-22  ;)  and  the  bond  of  faith  and  charity  must  be  bro- 
ken before  any  church  can  be  separated  from  God  and  Christ, 
and  thus  from  any  other  church.  (Kom.  xi,  17-24.)  But 
since  the  Spirit  of  Christ,  the  foith  by  which  we  believe,  and 
charity,  are  invisible  things  which  belong  to  the  very  inward 
union  and  communion  of  Christ  and  the  churches,  it  is  impos- 
sible for  men  to  form  any  estimate  or  judgment  from  them, 
respecting  the  union  or  separation  of  churches.  On  this  ac- 
count it  is  necessary,  that  certain  external  things,  [incwTentia 
in  sensus]  which  are  objects  of  the  senses,  and  which  by  a 
certain  analogy  answer  to  those  inward  things,  should  be  pla- 
ced before  men,  that  we  may  be  able  to  form  a  judgment  con- 
cerning the  union  of  the  churches  with  Christ  and  among  each 
other,  and  about  their  opposite  separation.  Those  external 
things  are  the  word,  and  the  visible  signs  annexed  to  the  word, 
by  which  Christ  has  communication  with  his  church  ;  the  pro- 
fession of  faith  and  of  worship,  and  the  exercise  of  charity  by 
outward  works,  by  which  each  church  testifies  its  individual 
union  and  communion  with  Christ  and  wnth  any  other  church. 
(Isaiah  xxx,  21 ;  Eomans  x,  15,  IT,  10,  13  ;  John  xiii,  35.) 
To  this  is  opposed  its  separation,  consisting  in  this,  that  Christ 
"  removes  its  candlestick  out  of  his  place,"  and  the  churches 
vary  among  themselves  in  the  profession  of  the  faith,  omit  the 
requisite  duties  of  charity,  and  evince  and  practice  hatred 
towards  each  other.  (Revelations  ii,  5  ;  2  Chron.  xiii,  8, 
2. 


10.) 


VIII.  But  the  churches  of  God  and  Christ,  even  those 
which  wxre  instituted  by  prophets  and  apostles,  may  decline 
by  degrees,  and  sometimes  do  decline,  from  the  truth  of  the 
faith,  from  the  integrity  of  divine  worship,  and  from  their  first 


PUBLIC  DISPUTATIONS.  625 

love,  (2  Cor.  xi,  3;  Gal.  i,  6;  Rev.  ii,  4,)  either  by  adding 
to  the  doctrines  of  faith,  to  that  which  is  tlie  object  of  worehip, 
and  to  tlie  modes  and  rites  with  which  it  is  worshiped  ;  or  by 
taking  away  or  by  perverting  the  right  [sensum]  meaning  of 
faith,  by  not  considering  in  a  lawful  manner  that  which  is 
worsliiped,  and  by  changing  the  legitinjate  mode  of  worship 
into  another  form ;  and  yet  they  are  still  acknowledged,  by 
God  and  Christ,  as  God's  churches  and  people,  even  at  the 
very  time  when  they  worship  Jehovah  in  calves,  when  they 
pay  divine  honoi-s  both  to  Jehovah  and  to  Baal,  when  they 
offer  to  Moloch  through  the  fire  the  children  whom  they  had 
borne  and  reared  for  Jehovah,  (Jer.  ii,  11-13  ;  2  Kings  xvi, 
3  ;  1  Kings  xviii,  21 ;  Ezek,  xvi,  20,)  and  when  they  suffer 
legal  ceremonies  to  be  appended  to  the  faith  of  Christ,  and  the 
resurrection  to  be  called  in  question  :  (Gal.  iii,  1-3  ;  vi  ;  1 
Cor.  XV  :)  even  under  these  circumstances  they  are  acknowl- 
edged as  the  churches  and  the  people  of  God,  according  to 
external  communion  by  the  word  and  the  sacramental  signs 
or  tokens,  because  God  does  not  yet  remove  the  candlestick 
out  of  its  place,  or  send  them  a  bill  of  divorcement.  (Rev.  ii, 
5  ;  Isai.  1,  1.)  Hence  it  arises  that  the  union  between  such 
churches,  as  have  something  still  left  of  God  and  Christ  and 
something  of  the  spirit  of  lies  and  idolatry,  is  two-fold :  the 
ONE,  in  regard  to  those  things  which  they  have  yet  remaining 
from  the  first  institution  which  was  made  by  the  prophets  and 
apostles :  the  other,  with  respect  to  those  things  which  have 
been  afterwards  introduced  by  false  teachers  and  false  proph- 
ets, and  especially  by  that  notorious  false  prophet,  "  the  man 
of  sin,  the  son  of  perdition."  For  though  "  their  word  eats  as 
doth  a  canker,"  (2  Tim.  ii,  17,)  yet  the  goodness  and  grace  of 
God  have  prevented  it  from  consuming  [intcgj^am]  the  whole 
pure  ductnne  of  the  Christian  faith.  On  the  other  side,  its 
corresponding  separation  is  as  fully  opposed  to  this  last  men- 
tioned union,  as  the  former  union  is  opposed  to  its  separation. 
When  therefore  the  discourse  turns  on  the  separation  of 
churches,  we  ought  diligently  to  consider  what  tiling  it  is  about 
which  the  separation  has  been  made. 

IX.    These  things  having  been  thus  affirmatively  premised, 
40  VOL.  I. 


626  JAMES   AKMINrUS. 

let  us  now  come  to  the  hypotliesis  of  our  question,  according 
to  the  conditions  which  we  said  must  necessarily  be  ascribed 
to  the  church  that  may  justly  be  said  to  have  made  a  seces- 
sion from  another.  With  regard  to  the  first,  which  we  have 
said  was  required  as  necessarily  precedent,  we  own,  that  the 
churches  which  are  now  distinguished  by  the  title  of  "  the 
reformed,"  were,  prior  to  that  reformation,  one  with  the 
church  of  Rome,  and  had  with  her  communion  of  faith  and  of 
worship,  and  of  the  offices  of  charity ;  nay,  that  they  constitu- 
ted a  part  of  that  church,  as  she  has  been  defined  in  the  sec- 
ond thesis  of  this  disputation.  But  we  distinctly  and  ex- 
pressly add  two  particulars.  (1.)  That  this  union  and  com- 
munion is  as  that  between  equals,  collaterals,  sisters  and  mem- 
bers; (Sol.  Song  viii,  8  ;  1  Cor.  xii,  12,  13,  17  ;)  and  not  as 
the  union  which  subsists  between  inferiors  and  a  superior,  be- 
tween sons  and  their  mother,  between  members  and  their 
head  :  that  is,  as  they  speak  in  the  schools  of  philosophy,  the 
relation  between  them  was  that  of  equiparancy^  in  which  one 
of  the  things  related  is  not  more  the  foundation  than  the  other, 
and  therefore  the  obligation  on  both  sides  is  equal ;  yet  the 
Roman  pontiff,  seated  in  the  chair  which  he  calls  apostolical^ 
and  which  he  says  is  at  Rome,  affirms  the  church  of  Rome  to 
be  the  mother  and  head  of  the  rest  of  the  churches.  (2.) 
That  this  union  and  communion  is  partly  according  to  those 
things  which  belong  to  God  and  Christ,  and  partly  according 
to  those  things  which  appertain  to  the  defection  or  "  falling 
away"  predicted  by  the  apostle  as  about  to  come :  for  "  the 
son  of  perdition"  is  said  to  be  "  sitting  in  the  temple  of  God." 
(2  Thess.  ii,  2-4.)  As  far  therefore  as  the  doctrine  of  the  true 
faith  sounded  in  these  churches,  and  as  far  as  God  and  Christ 
were  worshiped,  and  the  offices  of  charity  were  legitimately 
exercised,  so  far  were  they  one  chuech  of  Christ,  who  patient- 
ly bore  with  them  and  invited  them  to  repentance.  (Rev.  ii, 
20,  21.)  But  as  far  as  the  faith  has  been  interpolated  with  va- 
rious additions  and  distorted  interpretations,  and  as  far  as  the 
divine  worship  has  been  depraved  by  different  idolatries  and 
superstitions,  and  the  tokens  of  benevolence  have  been  exhib- 
ited in  [communicatione]  partaking  of  the  parts  offered  to 


PUBLIC   DISPUTATIONS.  627 

idols,  80  far  lias  the  union  been  according  to  the  spirit  of  de- 
fection and  the  communion  of  ini(juitj.     (Rev.  ii,  14-,  20.) 

X.  With  regard  to  what  belongs  to  the  separation  of  the 
reformed  churches  from  that  of  Home,  Ave  must  discuss  it  in 
tM'o  ways ;  because,  ai  we  have  already  seen,  (Thesis  VIII,) 
the  separation  of  churches  is  usually  made  both  with  respect 
to  faith  and  woiiship,  and  with  respect  to  charity.  These  sep- 
arations are  considered  to  be  thus  far  distinguished,  by  the 
churches  themselves ;  so  that  the  church  which  is  separated 
in  reference  to  faith  and  worship,  is  called  heretical  and  idol- 
atrous i  and  that  which  is  separated  in  reference  to  charity, 
is  culled  schismatical.  The  Urst  part  of  the  question  therefore 
w\\\  be  this  :  "  Ilave  the  churches  which  are  now  called  the 
reformed.,  made  a  secession  with  regard  to  faith  and  worship?" 
Respect  being  had  to  the  second  condition,  (Thesis  IV,)  we 
reply,  we  confess  that  a  secession  has  been  made  with  regard 
to  faith  and  worship.  For  the  fact  itself  testifies,  that  they 
difier  [from  the  church  of  Rome]  in  many  doctrines  relating 
to  faith,  and  that  they  differ  in  divine  worship.  But  the  re- 
formed deny,  that  they  differ  from  the  Romish  church  accord- 
ing to  those  articles  of  faith  which  she  yet  holds  through  apos- 
tolical tradition,  or  according  to  [that  part  of]  worship  which, 
being  divinely  i)rescribed,  the  church  of  Rome  yet  uses.  Of 
this,  proof  is  afforded  in  the  following  brief  manner.  (1.) 
For,  \^pr(£terquam  quod]  in  addition  to  her  laying  down  the 
word  of  God  as  the  only  rule  of  the  truth,  she  professes  to  ap- 
prove, in  the  tnie  and  correct  sense,  of  the  articles  of  belief 
contained  in  the  ajjostles'  cned,  as  those  articles  have  been 
explained  by  the  first  four  general  councils  ;  she  likewise  pro- 
fesses to  esteem  as  certain  and  ratified  those  things  which  the 
ancient  church  decreed  against  Pelagius.  (2.)  Because  she 
worships  God  and  Christ  in  spirit  and  truth,  by  that  method, 
and  with  those  rites,  which  have  been  prescribed  in  the  word 
of  God.  She,  therefore,  confesses  that  the  separation  has  been 
made  in  those  things  which  the  church  uf  Rome  holds, 
not  as  she  is  the  church  of  Christ,  but  as  slic  is  the  Jiomish 
and poinxh  ch  urch  /  but  that  the  union  remains  in  those  things 
of  Christ  which  she  still  retains. 


628  JAMES  AEMINIU8. 

XL  With  regard  to  the  third  condition,  (Thesis  IV,)  the 
reformed  churches  deny,  that  they  were  the  first  to  make  the 
secession.  That  this  may  be  properly  understood,  since  a 
separation  consists  in  a  variation  of  ftiith  and  worship,  they 
say  that  the  commencement  of  such  variation  may  be  dated 
from  two  periods.  (1.)  Either  from  the  time  nearest  to  the 
apostles,  nay  at  a  period  which  came  within  the  age  of  the 
apostles,  when  the  mystery  aovfxia?,  that  is,  of  iniquity,  or 
rather,  (if  leave  may  be  granted  to  invent  a  word  still  more 
significant,)  when  "  the  mystery  of  lawlessness  began  to  work," 
which  mystery  was  subsequently  revealed,  and  which  lawless- 
ness was  afterwards  openly  produced  by  "  that  man  of  sin,  the 
son  of  perdition,"  who  is  on  this  very  account  called  avop-o?, 
"  that  wicked,"  or  "  that  lawless  one,"  and  is  said  to  be  "  re- 
vealed." (2  Thess.  ii,  3-8.)  The  reformed  say,  that  the  per- 
sonage thus  described  is  the  Roman  pontiff.  (2.)  Or  the 
commencement  of  this  variation  may  be  dated  from  the  days 
of  Wickliffe,  Huss,  Luther,  Melancthon,  Zuinglius,  CEcolam- 
padius,  Bucer  and  Calvin,  when  many  congregations  of  men 
in  various  parts  of  Europe  began,  at  first  secretly,  but  after- 
wards openly,  to  recede  from  the  Koman  pontiff.  The  reform- 
ed say,  that  the  commencement  of  the  defection  and  secession 
must  be  dated  from  the  former  of  these  two  periods  ;  and  they 
confess  and  lament,  that  they  were  themselves,  in  conjunction 
with  the  modern  church  of  Rome,  guilty  of  a  defection  from 
[sinceritatc^  the  purity  of  the  apostolic  and  the  Roman  faith, 
which  the  apostle  Paul  commended  in  the  ancient  church  of 
Rome  that  existed  in  his  days.  The  paj)istssay  that  the  com- 
mencement of  the  defection  and  secession  must  be  dated  from 
the  latter  period,  [the  days  of  Huss,  Luther,  &c.,]  and  afiirm 
that  they  are  not  to  be  accounted  guilty  of  any  defection. 

XIL  This  is  the  hinge  of  the  entire  controversy.  Here, 
therefore,  we  must  make  our  stand.  If  the  reformed  churches 
place  the  beginning  of  the  defection  at  the  true  point,  then 
their  separation  from  the  modern  church  of  Rome  is  not  a  se- 
cession from  the  church  of  Christ,  but  it  is  the  termination  and 
completion  of  a  separation  formerly  made,  and  merely  a  re- 
turn and  conversion  to  the  true  and  pure  faith,  and  to  the  sin- 


PUBLIC  DISPUTATIONS.  629 

cere  worship  of  God — that  is,  a  return  to  God  and  Christ,  and 
to  tlie  primitive  and  truly  apostolical  church,  nay  to  the  an- 
cient church  of  Rome  itself.  But,  on  the  other  hand,  if  the 
beginning  of  the  defection  be  correctly  placed  by  the  papists, 
then  the  reformed  churches  have  really  made  a  secession  from 
the  llomith  church,  and  indeed  from  that  church  which  still 
continues  in  the  purity  of  the  christian  religion.  But  the  dif- 
ference consists  principally  in  this,  that  the  RcJmish  church  is 
said  to  have  added  falsehoods  to  the  truth,  and  the  reformed 
churches  are  said,  by  the  oppositp  party,  to  have  detracted 
from  the  truth :  this  controversy,  therefore,  is  of  such  a  na- 
ture, that  the  burden  of  proof  lies  with  the  church  of  Rome 
as  affirming,  that  those  things  of  her  own  which  she  has 
added  are  true.  Yet  the  reformed  churches  will  not  decline 
the  province  of  proof,  if  the  Romish  church  will  permit  the 
matter  to  be  discussed  and  decided  from  the  pure  Scriptures 
alone.  Because  the  church  of  Rome  does  not  consent  to  this, 
but  produces  another  unwritten  word  of  God,  she  thus  again 
imposes  on  herself  the  necessity  of  proving,  not  only  [quodsit 
aliquod]  that  there  is  some  unwritten  word  of  God,  but  also 
that  what  she  produces  is  the  real  word  of  God. 

XIII.  Lastly,  the  reformed  churches  say,  what  is  contained 
in  the  fourth  condition,  (Thesis  lY,)  that  they  did  not  secede 
voluntarily,  that  is,  they  did  not  secede  at  their  own  instiga- 
tion, motion,  or  choice,  but  with  lingering  sorrow  and  regret ; 
and  they  ascribe  the  cause  [of  this  secession]  to  God,  and  throw 
t/ie  Uame  of  it  upon  the  church  of  Rome  herself,  or  firet  on  the 
court  of  Rome  and  the  pontiff,  and  then  on  the  Romish  church 
80  far  as  she  listens  to  the  pontiff  and  the  court  of  Rome,  and 
is  ready  to  perform  any  services  for  them.  1.  They  attribute 
the  caiise  of  this  secession  to  God  ;  because  he  has  commanded 
his  people  to  depart  out  of  Babylon,  the  mother  of  fornications, 
and  to  keep  themselves  from  idols.  (Rev.  xviii,  4  ;  1  Julm 
V,  21.)  2.  They  throw  the  blame  of  it  on  the  coukt  or 
ciiUKcn  OF  Rome,  which  in  three  ways  drove  away  the  prot- 
cstant  churches  from  her  comnmuion.  (1.)  By  her  mixture 
of  deadly  poison  in  the  cup  of  religion,  (Rev.  xvii,  4,)  from 
which  she  administered  those  dogmas  that  relate  to  faith  and 


630  JAMES    AKMINIUS. 

to  tlie  worship  of  God.  This  mixture  was  accompanied  by  a 
double  command.  The  first^  a  prohibitive  command,  that  no 
person  sliould  draw  any  of  the  waters  of  the  Savior  from  tlie 
pure  fountains  of  Israel ;  the  second^  a  perceptive,  that  all  men 
should  drink  out  of  tliis  her  cup  ot  abominations.  (Eev.  xiii, 
15-17.)  (2.)  By  excommunication  and  anathemas  ;  by  the 
former  she  excluded  from  her  communion  as  many  persons  as 
refused  to  driiik  the  deadly  poison  out  of  the  cup  which  she 
had  filled  with  this  mixture.  By  the  latter,  she  devoted  them 
to  all  kinds  of  curees  and  execrations,  and  exposed  them  for 
plunder  and  destraction  to  the  madening  fury  of  her  own  sat- 
ellites. (3.)  Not  only  by  instituting  tyranny  and  various 
persecutions,  but  also  by  exercising  them  against  those  who 
were  unwilling  to  defile  their  consciences  by  that  shameful 
abomination.  (Rev.  xvii,  6.)  But  with  what  lingering  sor- 
row and  regret  they  have  departed,  or,  rather,  have  sufiered 
themselves  to  be  driven  away,  they  say,  they  have  declared 
by  three  most  manifest  tokens  :  (1.)  By  serious  admonitions 
proposed  both  verbally  and  in  writing,  in  which  tliey  have 
shewn  the  necessity  of  the  reformation,  and  the  method  and 
means  of  it  to  be  a  free  ecclesiastical  council.  (2.)  By  prayers 
and  supplications,  which  they  have  employed  in  earnest  en- 
treaties for  such  an  assembly,  for  this  purpose  at  least — that  a 
serious  and  general  enquiry  should  be  made,  whether  some 
kind  of  abuses  and  of  corruption  had  not  crept  into  the  church, 
and  whether  they  might  not  be  corrected  wherever  they  were 
discovered.  (3.)  By  the  continued  patience  with  which  tbey 
have  endured  every  description  of  tyranny,  that  has  been  ex- 
ercised against  them.  After  all  this,  the  only  result  has  been 
that  the  existing  corruptions  and  abuses  are  confirmed  and 
fully  established  by  the  plenary  authority  of  the  pope  and  of 
the  court  of  Home, 

XIY.  We  have  hitherto  discussed  this  separation  in  refer- 
ence to  faith  and  worship.  (Thesis  X.)  But  the  reformed 
churches  say,  that  they  have  by  no  means  made  a  separation 
from  the  church  of  Kome  in  reference  to  charity.  They  in- 
voke Christ  as  a  witness  in  their  consciences  to  the  truth  of 
this  their  declaration,  and  they  think  they  have  hitherto  given 


PUBLIC    DISPUTATIONS.  631 

sufficient  proofs  of  it.  (1.)  By  the  exposition  of  their  doctrine 
to  the  whole  world,  both  verbally  and  by  their  writings,  which 
disclose  from  the  word  of  God  the  errors  of  the  Romish  chm-ch, 
and  solicitously  invite  to  conversion,  the  people  who  remain, 
in  error.  (2.)  By  the  prayers  and  groans  with  which  they 
do  not  cease  to  importune  the  divine  Majesty  to  deliver  his 
miserable  people  from  the  deception  and  tyranny  of  Antichrist, 
and  firmly  to  subject  them  to  his  Son,  Jesus  Christ.  (3.)  By 
the  friendly  and  mild  behavior  which  they  use  towards  the 
adherents  of  the  popish  religion,  even  in  many  of  those  places 
in  which  they  have,  themselves,  the  supremacy,  while  they 
neither  employ  force  against  their  consciences,  nor  drive  them 
by  menaces  to  the  profession  of  another  faith  or  to  the  exercise 
of  a  different  worship,  but  permit  them,  privately,  at  least,  to 
ofl'er  that  [Jidem]  fealty  and  worship  to  God  of  which  they 
mentally  approve.  Protestants  use  only  the  spiritual  sword, 
that,  after  all  heresy  and  idolatry  have  been  destroyed,  men, 
being  saved,  even  in  this  life,  with  regard  to  their  bodies,  may 
be  eternally  saved  to  the  day  of  the  Lord.  The  prevention  of 
the  public  assemblies  of  the  Roman  Catholics,  and  the  com- 
pelling of  them  by  pecuniary  mulct  or  fines  to  hear  the  ser- 
mons of  the  refomied,  may  be  managed  in  such  a  manner  as 
will  enable  the  latter  to  prove  these  to  be  oflices  of  true  char- 
ity. The  reformed  also  say,  that  those  things  of  which  the 
papists  complain,  as  being  perpetrated  with  too  much  severity, 
and  even  with  cnielty,  against  themselves  and  their  children, 
were  brought  upon  them  either  through  the  tumultuous  and 
licentious  conduct  of  the  military,  of  which  deeds  they  have 
themselves  most  commonly  been  the  authors,  partly  by  their 
demerits,  and  partly  by  their  previous  example  ;  or  they  were 
brought  upon  them  on  account  of  crimes  which  they  commit- 
ted against  the  state  or  commonwealth,  and  not  on  account  of 
religion.  "We  conclude,  therefore,  that  neither  with  respect 
to  faith  and  worshi]),  nor  with  respect  to  charity,  have  the  re- 
formed churches  made  a  secession  from  that  of  Rome,  so  far 
as  the  Romish  church  retains  any  thing  which  is  Christ* s  / 
but  they  rejoice  and  glory  in  the  separation,  so  far  as  she  is 
averse  from  Christ. 


632  jAjyrES  aeminius. 

XY.  The  second  part  of  our  proposition  remains  now  to  be 
considered,  which  stands  thus  :  "  The  reformed  churches  have 
acted  properly  in  refusing  to  hold  and  profess  a  communion  of 
faith  and  of  divine  worship  with  the  church  of  Rome."  This 
may  indeed  be  generally  collected  from  the  preceding  argu- 
ments ;  but  it  must  be  here  more  specially  deduced,  that  it 
may  evidently  appear  in  what  things  the  corruption  of  faith 
and  of  divine  worship  principally  consists  in  the  church  of 
Rome,  according  to  the  judgment  of  the  reformed  churches. 
The  causes  of  this  their  refusal  are  three,  (1.)  The  various 
heresies.  (2.)  The  multifarious  idolatry,  and  (3.)  The  im- 
mense tyi-anny,  which  has  been  approved  and  exercised  by  the 
church  of  Rome. 

FmsT.  We  will  treat  of  heresies,  but  with  much  brevity  ; 
because  it  would  be  a  work  of  too  much  prolixity  to  enumer- 
ate all.  The  first,  and  one  which  does  not  clash  with  any  sin- 
gle article,  but  which  is  directly  opposed  to  the  very  principle 
of  faith,  is  this,  in  which  it  is  maintained,  "  That  there  is  an- 
other word  of  God  beside  that  which  is  recorded  in  the  canon- 
ical books  of  the  Old  and  New  Testaments,  and  is  of  the  same 
force  and  necessity  with  it,  for  the  establishment  of  truth  and 
the  refutation  of  error,"  To  this  is  added  "  that  the  word  of 
God  must  be  understood  according  to  the  sense  of  our  holy 
mother,  the  church,"  that  is,  of  the  church  of  Rome.  But 
this  sense  is  that  which  the  Romish  church  has  explained,  and 
will  hereafter  explain,  by  her  old  Yulgate  Latin  translation, 
by  her  confessions,  catechisms  and  canons,  in  a  way  the  best 
accommodated,  for  the  time  being,  to  the  existing  necessity  or 
prevailing  opinion.  This  is  the  first  foundation  of  the  king- 
dom of  Antichrist,  directly  opposed  to  the  first  foundation  of 
the  kingdom  of  Christ,  which  is  the  immovable  truth  and  per- 
fection of  the  doctrine  comprised,  first,  in  the  prophetical  wri- 
tings, and  then,  in  those  of  the  apostles, 

XYI,  To  this  we  next  add  another  heresy,  which  is  also 
adverse  to  the  principle  of  faith.  By  it  the  Roman  pontiff 
is  constituted  the  prince,  the  head,  the  husband,  the  universal 
bishop  and  shepherd  of  the  whole  church  on  earth — a  person- 
age who  possesses,  in  the  cabinet  of  his  breast,  all  the  knowl- 


PUBLIC   DISrUTATIONS. 

edge  of  truth ;  and  who  lias  the  perpetual  assistance  of  the 
Holy  Spirit,  so  that  he  cannot  err  in  prescribing  those  things 
which  concern  faith  and  divine  worship — that  "  spiritual  man 
who  judgeth  all  men  and  all  things,  yet  he  himself  is  judged 
of  no  man,"  {i  Cor.  ii,  15,)  to  whom  all  the  faithful  in  Christ 
must,  from  the  necessity  of  salvation,  be  subject,  and  to 
whose  decrees  and  commands,  no  less  than  to  those  of  God 
and  Christ  himself,  every  Christian  must  assent  and  yield  obe- 
dience, with  simple  faith  and  blind  submission.  This  is  the 
second  foundation  of  the  kingdom  of  Antichrist,  directly  op- 
posed to  the  second  foundation  of  the  kingdom  of  Christ, 
wliich  God  laid  down  when  he  constituted  Christ  his  Son,  the 
King,  the  Husbaiid,  the  Head,  the  Chief  Shephard,  and  the 
sole  Master  of  his  church. 

XVII.  Particular  heresies,  and  such  as  contravene  some 
article  of  faith,  have  reference  either  to  the  grace  of  God  which 
has  been  bestowed  upon  us  in  Christ,  or  to  our  duty  to  God 
and  Christ.  Those  which  relate  to  grace  are  opposed  either 
to  Christ  himself  and  his  offices,  to  the  benefits,  or  to  the 
sealing  tokens  of  grace.  (1.)  To  Christ  himself  aj'o  opposed 
the  transubstantiation  of  bread  and  wine  into  his  body  and 
blood,  with  which  is  connected  the  [corporal]  presence  of  the 
same  pereon  in  many  places.  (2.)  To  the  priestly  office  of 
Christ  with  respect  to  his  oblation  is  opposed,  in  the  first 
place,  the  sacrifice  of  the  mass,  which  is  erected  on  the  same 
dogma  of  transubstantiation,  and  in  which  lies  an  accumula- 
tion of  heresies,  (i.)  Tiiat  the  body  and  blood  of  our  Lord  are 
said  to  be  there  offered  for  a  sacrifice,  (ii.)  To  be  truly  and 
properly  propitiatory,  (iii.)  And  yet  to  be  bloodless,  for  the 
sins,  punishments,  and  satisfactions  not  only  of  the  living,  but 
likewise  of  the  dead.  United  with  this,  or  standing  as  a 
foundation  to  it,  are  a  purgatory,  and  whatever  is  dependent 
upon  it,  (iv.)  In  the  saciifice  of  the  mass,  the  body  and  blood 
of  our  Lord  are  also  said  to  be  daily  offered,  ten,  or  a  hundred, 
or  a  thousand  times,  (v.)  By  a  priest,  himself  a  sinful  man, 
(vi.)  Who  by  his  prayers  procures  for  it,  from  God,  the  grace 
of  acce])tance.  Heresies  are  likewise  opposed  to  the  j^ritstly 
office  of  Christ  with  respect  to  his  intercession,  when  Mary, 


634  JAMES   AEMESnUS. 

angels,  and  deceased  saints  are  constituted  mediators  and  in- 
tercessors, who  can  obtain  something  important,  not  only  by 
their  prayers,  but  also  by  their  merits.  The  Roman  Catholics 
sin  against  the  kingly  office  of  Christ.,  when  they  believe  these 
intercessors  of  theirs  to  be  the  dispensers  and  donors  of  bless- 
ings. (3.)  Those  heresies  relating  to  grace  oppose  themselves 
to^Ae  Jc?n<'^^5  of  justification  and  sanctification.  (i)  To  justi- 
fication., when  it  is  attributed  at  once  to  both  faith  and  works. 
The  following  have  the  same  tendency :  "  The  good  works  of 
saints  fully  satisfy  the  law  of  God  for  {_status]  the  circum- 
stances of  the  present  life,  truly  merit  life  eternal,  are  a  real 
satisfaction  for  temporal  punishment,  for  every  penalty,  for 
guilt  itself,  and  are  an  expiation  for  sins  and  offences.  Nay, 
the  good  works  of  some  saints  are  so  far  supererogatory,  as, 
when  they  perform  more  than  they  are  bound  to  do,  those 
[extra]  good  works  are  meritorious  for  the  salvation  of  others. 
Lastly,  when  men  by  suffering  render  satisfaction  for  sins, 
they  are  made  conformable  to  Christ  Jesus,  who  satisfied  for 
sins."  (ii.)  They  are  opposed  to  sanctification.,  when  they 
attribute  to  the  natural  man  without  the  grace  of  God,  pre- 
paratory works,  which  are  grateful  to  God,  and  through  con- 
gruity  are  meritorious  of  greater  gifts.  (4.)  They  are  opposed 
to  the  signs  or  tokens  of  grace  in  several  ways  :  by  multiply- 
ing them,  by  contaminating  baptism  with  various  additions, 
by  mutilating  the  Lord's  supper  of  its  second  part,  [the  cup,] 
and  b^'  changing  it  into  a  private  mass.  Those  heresies  which 
infringe  upon  our  duty  to  God  and  Chkist,  as  they  principally 
relate  to  divine  worship,  and  have  idolatry  united  with  them, 
may  be  appropriately  referred  to  the  second  cause  of  the  refu- 
sal of  the  reformed  churches.     (Tliesis.  XY.) 

XT  in.  The  SECOND  cause,  we  have  said,  is  the  multifarious 
idolatry  which  flourishes  in  the  church  of  Rome — both  that 
of  the  first  kind  against  the  first  command,  when  that  which 
ought  not  to  be  worshiped  is  made  the  object  of  worship,  ado- 
ration, and  invocation  ;  and  that  of  the  second  kind  against 
the  second  command,  when  the  object  of  worship  is  worshiped 
in  an  image,  whether  that  object  ought  or  ought  not  to  be 
worshiped.     (1.)  The  church  of  Rome  commits  idolatry  of 


rUBLIC   DISPUTATIONS.  035 

THE  FIRST  KIND  With  tluiigs  animate  and  inanimate,  (i.)  With 
animate  t/iifii^s — with  angels,  tlio  virgin  Mary,  and  departed 
saints  ;  by  fonnding  chm'ches  to  them ;  by  erecting  altars';  by 
instituting  certain  religious  services  and  rites  of  worship,  and 
appointing  [collegia']  societies  of  men  and  women  by  whom 
they  may  be  performed,  and  the  festival  days  on  which  they 
may  be  observed  ;  by  invoking  them  in  their  necessities  ;  by 
offering  to  them  gifts  and  sacrifices  ;  by  making  them  preside 
[as  tutelary  beings]  over  provinces,  cities,  villages,  streets,  and 
houses,  also  over  the  dispensing  of  certain  gifts,  the  healing  of 
diseases,  and  the  removal  as  well  as  the  infliction  of  evils ; 
and,  lastly,  by  swearing  by  their  name.  She  also  commits 
idolatr}'  with  theEoman  pontiff  himself;  by  ascribing  to  him 
those  titles,  powers,  and  acts  which  belong  to  Christ  alone ; 
and  by  asking  of  him  those  things  which  belong  to  Christ  and 
his  Spirit,  (ii.)  With  inaniinate  things — with  the  cross  and 
the  bread  of  our  Lord,  and  with  the  relics  of  saints,  whether 
such  relics  be  real,  or  false  and  fictitious.  (2.)  Idolatry  of 
THE  SECOND  KIND  is  whcu  the  papists  worship  God,  Christ, 
angels,  the  virgin  Mary  and  the  rest  of  the  saints  in  an  image ; 
and  when  they  pay  to  such  images  honor  and  worship  by 
adorning  them  with  fine  garments,  gold,  silver  and  jewels ; 
by  assigning  them  more  elevated  situations  in  chm-ches  and 
})lacing  them  upo»  the  altars  ;  by  parading  them  on  their 
shoulders  through  the  streets ;  by  uncovering  their  heads  to  them; 
by  kissing  them ;  by  kneeling  to  them,  and  lastly,  by  invoking 
them,  or  at  least  by  addressing  invocations  to  them,  as  the  power 
or  deity  who  is  there  more  immediately  present.  "We  assert  that 
the  distinction  of  worship  into  X($-peia  supreme  religious  ado- 
ration^ and  5xX£ia,  inferior  wwshijp^  and  vcfp^xXeiaj  an  inter- 
mediate adoration  between  latiua  and  dulla* — of  power,  into 
that  which  is  superior,  and  that  which  is  subordinate^  or  min- 
isterial— [imaginationis']  of  the  representation  of  any  thing, 


•  "  Tlio  raplst-s  (ll8tlngul.'<h  here  between  the  worship  of  dulia  and  that  of  latria,  as  between 
an  Inferior  and  a  superior  species  of  worship.  They  teach  that  God  alone  ia  to  bo  worshiped 
with  tlio  adoration  of  httria,  which  Is  supreme;  but  that  angels  and  deceased  saints  may  bo 
worshiped  with  that  of  dulia,  which  is  su  Inferior  adoration,  and  yet  religious.  LiMBOCCii'a 
Christian  Theology,  lib.  v,  xix,  1. 


636  JAMES   AKMItmJS. 

into  that  by  which  any  thing  is  performed  to  some  kind  of  an 
image  and  a  carved  shape  as  unto  God  and  Christ,  and  that 
by  which  it  is  performed  to  an  image  but  not  as  unto  God  and 
Christ.  These  distinctions,  and  the  dogma  of  transubstantia- 
tion,  we  assert  to  be  mere  figments,  which  are  either  not  un- 
derstood by  tlie  greatest  portion  of  the  worshipers,  or  about 
which  they  do  not  think  when  they  are  in  the  act  of  woi  ship ; 
and  to  contain  protestations  which  are  directly  contrary  to 
facts.  This  second  cause  is,  of  itself,  quite  sufficient  to  prove 
our  thesis. 

XIX.  The  THIRD  CAUSE  is  the  tyranny  which  the  church  of 
Home  has  usurped  and  exercised  against  those  who  could  not 
conscientiously  assent  to  these  heresies  and  approve  these 
idolatries  ;  and  which  that  church  will  continue  to  exercise  so 
long  as  she  listens  to  the  Roman  pontiflF  and  his  com't.  The 
reformed  churches  very  properly  refuse  to  profess  communion 
of  faith  and  worship  with  that  of  Rome,  because  they  ate 
afraid  to  involve  or  entangle  themselves  in  the  guilt  of  such 
great  wickedness,  lest  they  should  bring  down  upon  their 
heads  the  blood  of  so  many  thousands  of  the  saints  and  of  the 
faithful  martyrs  of  Christ,  who  have  borne  testimony  to  the 
word  of  the  Lord,  "  and  have  washed  their  robes  in  the  blood 
of  the  Lamb."  (Rev.  vii,  14.)  For,  beside  the  fact  that  such. 
a  profession  would  convey  a  sufficiently  open  approbation  of 
that  persecution,  (especially  if  they  did  not  previously  deliver 
a  protestation  against  it,  which,  however,  the  Roman  pontiff 
would  never  admit,)  even  the  papistical  doctrine  itself,  with 
the  assent  of  the  people,  establish  es  the  punishment,  by  the 
secular  arm,  of  those  whom  the  church  of  Rome  accounts  as 
heretics  ;  so  that  those  who,  on  other  points,  are  adherents  to 
the  doctrine  of  popery,  if  they  are  not  zealous  in  their  conduct 
against  heretics,  are  slandered  as  Tnen  governed  hy  policy^ 
lu' ew  rm  creatures,  and  even  receive  the  infamous  name  of 
atheists.  I  wish  all  kings,  princes,  and  commonwealths,  seri- 
ously to  consider  this,  that,  on  this  point  at  least,  they  may 
protest  that  they  have  seceded  fi*om  the  communion  of  the 
pontiff  and  of  the  court  of  Rome.  Besides,  this  exercise  of 
tyranny  is,  in  itself,  equal  to  an  evident  token,  that  the  Roman 


rUBLIO   DISPUTATIONS.  637 

pontiff  is  that  wicked  servant  who  says  in  bis  heart,  "  My 
Lord  delayeth  his  coming,"  and  begins  to  eat  and  drink,  and 
to  be  drunken,  and  to  beat  his  fellow-servants.  (Luke 
xii,  45.) 


DISPUTATION  XXIII. 

ON   IDOLATRY. 

Respondent^  Japuet  Vigeeius. 

I.  It  always  has  been,  and  is  now,  the  chief  design  of 
diabolical  pcrverseness, — that  even  the  devil  himself,  should 
be  considered  and  worshiped  as  a  deity — than  which  nothing 
can  be  more  reproachful  and  insulting  to  the  true  God ;   or 
that  all  thought  and  mention  of  a  Deity  being  removed,  pure 
atheism  inight  obtain,  and,  after  conscience  was  taken  away, 
men   might  be  hurried  along  into  every  kind  of  flagitious 
wickedness.     But  since  he  could  not  efl'ect  this,  on  account  of 
the  notion  of  a  Deity,  and  indeed  of  a  good  one,  which  is 
deeply  impressed  on  the  minds  of  men  ;  and  since  he  knew  it 
to  be  the  will  (jf  the  true  God  that  he  should  himself  alone  be 
considered  and  worshiped  as  God,  without  any  image  ;  (Exod. 
XX,  3-5  ;  Deut.  xxxii,  IT  ;  1  Cor.  x,  20  ;)  the  devil  has  been 
trying  to  persuade  men  to  consider  and  worship  as  God  some 
fiizment  of  their  own  brain  or  some  kind  of  creature,  or,  at 
least,  to  worship  the  true  God  in  an  image.     In  former  days 
he  had  great  success  in  these,  his  attempts ;  and  would  to 
God  that  in  our  times  they  were  utterly  fruitless  !     We  might 
then  be  emboldened  to  enter  on  this  discussion,  merely  for  the 
purpose  of  knowing  what  idolatry  is,  and  the  description  of  it 
which  anciently  prevailed  among  Jews  and  gentiles,  without 
being  solicitous  to  deliver  any  admonition  or  caution  respect- 
in"-  it.     But  since,  alas,  this  evil  holds  domination  far  and 
wide  in  Christendom  itself;  we  will,  by  divine  aid,  briefly  treat 
upon  it  in  these  theses,  both  for  the  purpose  of  knowiiig  what 
it  is,  and  of  giving  some  cautions  and  dchortations  against  it. 
U.  Commencing,  therefore,  with  the  etymology  of  the  word, 


638  JAMES    AKMESnUS. 

we  say,  siSziXov^  an  idol,  generally,  signifies  somer  epresenta- 
tion  and  image,  whether  it  be  conceived  only  in  tlje  mind  or 
framed  by  the  hands,  and  whether  it  be  that  of  a  thing  which 
never  had  an  existence,  or  of  something  which  does  exist. 
But,  according  to  Scripture  usage,  and  that  of  the  sacred 
writers,  it  signifies,  (1.)  An  image  fashioned  for  the  purpose 
.  of  representing  and  honoring  a  deity,  whether  true  or  false. 
(2.)  Every  false  divinity,  whether  it  be  the  pure  figment  of 
the  human  brain,  or  any  thitig  existing  among  the  creatures 
of  God,  and  thus  real,  according  to  its  absolute  essence,  be- 
cause it  is  something ;  but  false  with  regard  to  its  relative 
essence,  because  it  is  not  a  Divinity,  which  yet  it  is  feigned 
to  be,  and  for  which  it  is  accounted.  (Exod.  xx,  4  ;  Acts  vii, 
41  ;  Psalm  cxv,  4^S  ;  1  John  v,  21  ;  1  Cor.  viii,  4;  1  Thess. 
i,  9  ;  Col.  iii,  5  ;  Deut.  vi,  13 ;  [xiii,  6 ;]  Matt,  iv,  10  ;  Deut. 
V,  6-9.]  Aa-p;v£(v  (ido-lat/'i/)  signifies,  in  its  general  accepta- 
tion "to  render  service,  or  worship,"  "  to  wait  upon  ;"  in 
Hebrew,  '-[jy  :  But  in  the  Scriptures,  and  among  ecclesiasti- 
cal writers,  it  is  peculiarly  employed  about  [acts  of]  religious 
worship  and  service  ;  such  as  these — to  render  love,  honor, 
and  fear  to  God — to  repose  hope  and  confidence  in  him — to 
invoke  him — to  give  him  thanks  for  benefits  received — to  obey 
his  commands  without  exception — and  to  swear  by  his  name. 
(Malachi  i,  6  ;  Psalm  xxxvii,  3  ;  1,  15 ;  Deut.  vi,  13.) 

III.  Idolatry,  therefore,  according  to  the  etymology  of  the 
word,  is  "  service  rendered  to  an  idol ;"  but,  with  regard  to 
fact,  it  is  when  divine  worship  is' paid  to  any  other  than  the 
true  God,  whether  that  be  done  by  an  erroneous  judgment  of 
the  mind,  by  which  that  is  esteemed  as  a  God  which  is  no 
God,  or  it  be  done  solely  by  the  performance  of  such  worship, 
though  he  who  renders  it  be  aware  that  the  idol  is  not  God, 
and  though  he  protest  that  he  does  not  esteem  it  as  a  God, 
since  his  protestation  is  contrary  to  fact.  (Isai.  xlii,  8  ;  Gal.  iv, 
8  ;  Exod.  xxxii,  4, 5.)  In  proof  of  this,  the  helly,  covetousness, 
and  idolatry,  are  severally  said  to  be  the  god  of  some  people, 
and  covetous  men  are  called  "  idolaters."  (Phil,  iii,  19  ;  Col. 
iii.  5  ;  Eph.  v,  5.)  But  so  far  is  that  opinion  or  knowledge 
(by  which  he  does  not  esteem  the  idol  as  a  god)  from  acquit 


PUBLIO    DISPUTATIONS.  680^ 

ting  him  of  idolatry,  who  adores,  invokes,  and  kneels  to  it, 
that  [quia]  from  the  very  circumstance  of  liis  thus  invoking, 
adoring,  and  kneeling  to  an  idol,  he  may  rather  he  eaid  to 
esteem  that  as  a  god,  which,  according  to  his  own  opinion,  he 
does  not  consider  to  be  a  god.  (1  Cor.  x,  19,  20.)  This  is  to 
say  to  the  wood,  with  one  portion  of  which  he  has  kindled  the 
fire  of  his  hearth  and  of  his  oven,  and  from  another  has  • 
fashioned  to  himself  a  god,  "Deliver  me;  for  thou  art  my 
god,"  (Isai.  xliv,  15,  17,)  and  to  a  stone,  "  Thuu  luist  begotten 
me."  (Jer.  ii,  27.) 

IV.    Idolatry  is  also  of  two  kinds.     The  first  is,  when  that 
which  is  not  God  is  accounted  and  worshiped  as  God.     (Exod. 
XX,  3-5.)     The  second  is,  when  that  which  is  either  truly  or 
falsel}^  accounted  for  God  is  iashioued  into  a  corporeal  image, 
and  is   worshiped  in  an  image,   or  [ad]   according  to   au 
image.      The   former  of    these    is   prohibited   in    the    first 
commandment:     "Thou    shalt   not    have   other  gods,"   or 
"  another  god,  before  me,"   or   "  beside  me."     The  latter, 
in  the  second  command,  "Thou  shalt  not  make  unto  thy- 
self any  likeness ;  thou  shalt  not  bow  down  thyself  to  them, 
nor  serve  them."     (Exod.  xx,  3-5  ;  1  Cor.  x,  7.)    From  this, 
it  appears,  that  idolatry  may  also  be  considered  in  another 
view,  and  in  three  different  ways.     The  first  mode  is,  when 
the  true  God  is  worshiped  in  an  image.     The  second  is,  when 
a  ftilse  god  is  worshiped.     The  tulrd,  which  partakes  of  both, 
is  when  a  false  god  is  worshiped  in  an  image.     The  first  mode 
is  [levior]  of  a  more  venial  description  than  the  second,  ac- 
cording to  that  passage,  "  And  it  came  to  pass,  as  if  it  had 
been  a  light  thing,  for  xVhab  to  walk  in  the  sins  of  Jeroboam," 
who  had  worshiped  Jehovah  in  calves,  and  had  taught  others 
to  do  the  same,  "  that  he  went  and  served  Baal,  and  bowed 
himself  down  before  him."     (1  Kings  xvi,  31.)     The  third 
mode  is  the  worst  of  all ;  for  it  consists  of  a  double  falsehood, 
of  a  feigned  divinity,  to  whom  such  worship  does  not  belong, 
and  of  an  assimilated  divinity,  when  of  the  one  to  whom  it  is 
a  [pretended]  assimilation,  it  is  not  a  likeness.     (Isai.  xl,  19, 
20  ;  Jer.  x,  14.)     Varro  has  observed  that,  by  the  last  of  these 


640  JAMES    AEMINIUS. 

modes-,  all  fear  of  God  has  been  taken  away,  and  error  has 
Leen  added  to  mortals. 

V.  In  the  prohibition,  that  the  children  of  Israel  should 
have  no  God  except  Jehovah,  the  Scriptures  employ  three 
words  to  express  "  another  God."  The  first  is  ^)-[j«^:  (Exod. 
XX,  3:)  The  second,  -ii^:  and  the  third,  iiq^.  (Psalm  Ixxxi, 
9.)  The  first  signifies,  generally,  "  any  other  god  ;"  the  sec- 
ond, "  a  strange  god  ;"  and  the  third,  "  a  strange  and  foreign 
god."  But  though  these  words  are  not  so  opposed  to  each- 
other,  as  not  occasionally  to  coincide,  and  to  be  indiscrimi 
nately  used  about  a  god  that  is  not  the  true  one  ;  yet,  from  a 
collation  of  them  as  they  are  used  in  the  Scriptures,  it  is  easy 
to  collect  that  "  another  god"  jnay  be  conceived  under  a 
three-fold  diiference  ;  for  they  were  either  invented  by  their 
first  worshipers  ;  or  they  were  received  from  their  ancestors, 
or  they  were  taken  from  other  nations.  (Deut.  xxxi,  16,  17.) 
The  last  of  these  occurs,  (1.)  Either  by  some  necessity,  of 
which  David  complains,  when  he  says,  "  They  have  driven 
me  out  this  day  from  abiding  in  the  inheritance  of  Jehovah, 
saying,  Go^  serve  other  gods?^  (1  Sam.  xxvi,  10.)  (2.)  Or 
by  persuasion  ;  as  the  heart  of  Solomon  was  inclined  by  his 
wives  to  worship  other  gods.  (1  Kings  xi,  4,  5.)  (3.)  Or  by 
the  mere  choice  of  the  will ;  as  Amaziah  took  the  gods  of  the 
children  of  Seir,  after  he  had  come  from  the  slaughter  of  the 
Edomites.  (2  Chron.  xxv,  14.)  In  these  degrees  the  Scrip- 
tures present  to  us  a  difference  between  a  greater  and  a  less 
offence.  For  since  Jeroboam  is  frequently  accused  of  having 
made  Israel  to  sin  and  of  increasing  the  crime  of  idolatry  ;  (1 
Kings  xii,  30  ;  xiv,  16  ;)  and  since  the  children  of  Israel  are 
often  said  to  have  "  provoked  God  to  jealousy  with  strange 
gods,  whom  they  knew  not  and  whom  their  fathers  did  not 
fear,"  (Deut.  xxxii,  1 6,)  it  appears  that  the  invention  or  fabri- 
cation of  a  new  god  is  a  more  grievous  crime,  than  the  adora- 
tion of  "  another  god  "  whom  they  received  from  their  ances- 
try. And  since  it  greatly  contributes  to  the  dishonor  and  re- 
proach of  Jehovah,  to  take  the  gods  of  foreign  nations  as 
objects  of  worship,  by  which,  those  gods  plainly  seem  to  be 


PtJBLIC  DISPUTATIONS.  64rl 

preferred  to  Jehovah,  and  the  religion  of  those  nations,  to  the 
hnv  of  Jeliovah,  this  crime,  theretore,  is,  of  all  others,  by  far 
the  most  grievous,     (Jer.  ii,  11,  13.) 

VI.  In  the  prescription  of  the  second  command,  that  no- 
thing which  is  esteemed  as  a  god  be  worshiped  in  an  image, 
the  Scriptures  most  solicitously  guard  against  the  possibility 
of  the  human  mind  finding  out  any  evasion  or  lurking  place. 
For,  with  regard  to  the  matter^  they  forbade  images  to  be  made 
of  gold  and  silver,  the  most  precious  of  the  metals,  and  there- 
fore, of  any  metal  whatever,  or  of  wood  or  stone.  (Exod.  xx, 
23  ;  Isai.  xliv,  12,  13  ;  Jer.  ii,  27.)  It  prohibits  every  form^ 
whether  the  image  represent  a  living  creature,  any  thing  in  the 
heavens,  the  sun,  the  moon,  or  the  stars  ;  any  thing  on  the 
earth  or  under  the  earth,  a  man,  a  quadruped,  a  flying  crea- 
ture, a  fish  or  a  serpent,  or  a  thing  that  has  no  existence,  but 
by  the  madness  and  vanity  of  the  human  brain  is  compounded 
of  difl'erent  shapes,  such  as  a  monster,  the  upper  parts  of 
which  are  human,  and  the  lower  parts  those  of  an  ox;  or  one 
whose  upper  parts  are  those  of  an  ox,  and  the  lower,  those  of 
a  man  ;  or  one,  the  higher  parts  of  which  are  those  of  a  beau- 
tiful woman,  and  the  lower  those  of  a  fish,  terminating 
in  a  tail.  It  prohibits  every  mode  of  making  them,  whether 
they  be  formed  by  fusion,  by  sculpture,  or  by  painting ;  (Jer. 
X,  3,  9,  1-1;  Ezek.  viii,  10,  11 ;)  because  it  says  universally, 
"Thou  shalt  not  make  unto  tiiee  any  likeness."  And  it  adds 
a  reason  which  excludes  generally  every  kind  of  material  and 
every  method  of  fabrication:  "For  ye  saw  no  manner  of  si- 
militude, on  the  day  that  the  Lord  spake  unto  you  in  Iloreb 
out  of  the  midst  of  the  fire.  Take  ye,  therefore,  good  heed 
unto  your  souls,  lest  ye  corrupt  yourselves,  and  make  you  a 
graven  image,  the  similitude  of  any  figure,"  &c.  (Deut.  iv, 
15-19.) 

VII.  But  with  regard  to  the  mode  of  worship,  and  to  the 
actions  pertaining  to  it,  scarcely  any  thing  can  Ijc  devised  or 
invented,  and  can  be  performed  to  idols,  (that  is,  both  to  false 
deities  themselves  and  to  the  images  of  false  divinities,  and  to 
those  of  the  true  God,)  which  is  not  expressly  said  in  the  Scrip- 
tures to  be  hateful  to  God,  that  no  one  may  have  the  least 

41  VOL.  L 


642 


JAMES    AKMINIUS. 


l^retext  for  his  ignorance.  For  the  Scriptures  take  away  all 
honor  and  service  from  them,  whatever  may  be  the  manner  in 
which  thej  are  performed,  whether  by  bnilding  temples,  high 
places  or  groves  by  erecting  altars,  and  by  placing  images 
upon  altars ;  or  by  offering  sacrifices,  burning  incense,  by  eat- 
ing that  which  is  offered  in  sacrifice  to  idols,  by  bending  the 
knees  to  them,  by  bestowing  kisses  on  them,  and  by  carrying 
them  on  their  shoulders,  (Exod.  xx,  5  ;  1  Kings  xi,  7 ;  xii, 
31-33;  2  Kings  xvii,  35;  Ezek.  viii,  11;  Num.  xxv,  2;  1 
Kings  xix,  18  ;  Isai.  xlv,  20 ;  Jer.  x,  5.)  The  Scriptures  also 
prohibit  men  from  placing  hope  and  trust  in  idols,  forbid  invo- 
cation, prayers  and  thanksgivings  to  be  directed  to  them,  and 
will  not  suffer  men  to  fear  them  and  to  swear  by  them  ;  be- 
cause idols  are  as  unable  to  save  as  to  inflict  injury.  (Psalm 
cxv,  8  ;  Jer.  v,  7.)  The  Scriptures  do  not  permit  men  to  yield 
obedience  to  idols,  because  a  graven  image  is  a  teacher  of  lies 
and  vanity  ;  (Jer.  ii,  5-8,  20  ;  xi,  8-13  ;)  and  false  gods  often 
require  of  their  worshipers  those  things  from  which  all  nature, 
created  and  uncreated,  that  of  God  and  of  man,  is  most  abhor- 
rent.    (Lev.  xviii,  21.) 

VIII.  But,  because  the  human  [i7igeniu7n\  mind  is  both 
inclined  and  fitted  to  excogitate  and  invent  excuses,  nay  even 
justifications,  for  sins,  particularly  for  the  sin  of  idolatry,  and 
because  the  pretext  of  a  good  intention  to  honor  the  Deity 
serves  the  more  readily  as  a  plea  for  it,  [this  propensity  of 
mind,]  on  account  of  conscience  not  equally  accusing  a  man 
either  for  the  worship  which  he  ofters  to  a  false  divinity,  or 
for  that  which  he  presents  to  the  true  God  in  an  image,  as  it 
does  for  the  total  omission  of  worship,  and  for  a  sin  committed 
against  the  rules  of  equity  and  goodness  which  prevail  among 
mankind  ;  our  attention  will  be  profitably  called  to  the  con- 
sideration of  what  is  the  judgment  of  God  concerning  this 
matter,  by  whose  judgment  we  must  stand  or  fall.  Let  us 
take  our  commencement  at  that  species  by  which  the  true 
Deity  is  worshiped  in  an  image,  as  Jehovah  was  in  the  calf 
which  Aaron  fashioned,  and  in  those  which  were  made  by  Je- 
roboam. (Exod.  xxxii,  4  ;  1  Kings  xii,  28.)  God  has  mani- 
fested this,  his  judgment,  by  his  word  and  by  his  acts.    (1.) 


PUBLIC   DISPUTATIONS.  643 

First,  by  liis  word  of  declaration  ^  God  has  shewn  what  are 
lii.s  senthiients  both  concerninf^  the  fabrication  of  an  image 
and  the  worship  offered  to  it.  The  fabrication,  he  says,  is 
"  a  changing  of  tlie  glorj  of  the  uncorruptible  God  into  the 
siiuiHtude  of  an  ox  tiiat  eateth  grass,  into  an  image  made  like 
to  corruptible  man,  and  to  birds,  and  to  four-footed  beasts,  and 
creeping  things."  (Psalm  evi,  20 ;  Rom.  i,  23.)  But  the 
woRsuip,  he  says,  is  offered,  not  to  God,  whom  they  wished  to 
represent  by  an  image,  but  to  the  calf  itself,  and  to  the  image 
which  they  had  fabricated.  (1  Kings  xii,  32.)  For  these  are 
his  words  :  "They  have  made  them  a  molten  calf,  and  have 
worshiped  it,  and  have  sacrificed  thereunto."  (Exod.  xxxii, 
8.)  And  St.  Stephen  says,  "  They  made  a  calf  in  those  days, 
and  offered  sacrifice  unto  the  idol."  (Acts  vii,  41.)  On  this 
account  also  he  calls  them,  "  gods  of  gold  and  silver,"  "other 
gods  and  molten  images."  (Exod.  xxxii,  31 ;  1  Kings  xiv,  9.) 
Secondly,  hj  his  loord  of  tlireatenincj^  by  which  he  denounces 
destruction  to  those  who  worshiped  the  calf  that  Aaron  formed, 
and  to  Jeroboam  and  his  posterity.  (Exod.  xxxii,  9,  10 ;  1 
Kings  xiv,  10, 11.)  (2.)  God  has  also  displayed  his  judgment 
about  idolatry  hjhu  acts.  He  not  only  fulfilled  this,  his  word 
of  threatening,  by  cutting  off  Jeroboam  and  his  posterity,  (2 
Chron.  xiii,  15-20,)  and  by  destroying  many  thousands  of  the 
Israelites  ;  (Exod.  xxxii,  28  ;)  but  likewise  by  chastising  sim- 
ilar sinners  by  another  horrible  puniahment,  that  of  blindness, 
and  of  being  "delivered  over  to  a  reprobati  [sensum]  mind.'* 
(Rom.  i,  24-28.) 

IX.  Such,  then,  is  the  judgment  of  God  concerning  that 
species  of  idolatry  which  is  committed  with  the  intention  of 
worshiping  that  God  who  is  truly  God.  Let  us  now  see  how 
severe  this  judgment  is  against  that  species  in  which  the  inten- 
tion is  to  offer  worship  to  that  which  is  not  the  tnie  God,  to 
another  god,  to  Moloch,  Baal,  Chemosh,  Baal-peor,  and  to 
similar  false  gods,  though  they  were  esteemed  as  gods  by  their 
worshipei-s.  (Deut.  xxix,  17  ;  xxxii,  14-17.)  Of  this,  his 
judgment,  God  has  afforded  most  convincing  indications,  both 
by  his  word  and  his  acts.  In  this  word  of  declai*atiou  two 
things  occur,  which  are  most  signal  indications  of  this.    The 


644  JAMES    AKMINICrS. 

FiEST  is,  that  he  interprets  this  act  as  a  desertion  of  God,  a  de- 
fection from  the  true  God,  a  perfidious  dissohition  of  the  con- 
jugal bond  by  spiritual  adultery  with  another,  and  a  provo- 
king of  God  himself  to  jealousy.  The  second  is,  that  he  says 
this  adultery  is  committed  with  demons  and  devils.  For  these 
are  some  of  the  strains  of  Moses  in  his  very  celebrated  song : 
"  They  sacrificed  unto  devils,  not  to  God ;  to  gods  whom  they 
knew  not,"  &c.  (Deut.  xxxii,  17.)  And  the  royal  psalmist 
sings  thus :  "  They  sacrificed  their  sons  and  their  daughters 
unto  devils,  unto  the  idols  of  Canaan,"  (Psalm  cvi,  37,  38,) 
which  they  did  when  they  compelled  any  of  their  offspring  to 
pass  through  the  fire  to  Moloch.  (Lev.  xviii,  21.)  The  apos- 
tle Paul  agrees  with  this  when  he  says,  "  The  things  which 
the  gentiles  sacrifice,  they  sacrifice  to  devils  and  not  to  God  ;" 
(1  Cor.  X,  20  ;)  whether  this  signifies,  that  some  demon  lay 
concealed  in  those  images  ;  or  that  those  sacred  rites  were  per- 
formed according  to  the  will  and  prescription  of  demons, 
either  openly,  by  oracles,  responses,  and  the  verses  [vaturn] 
of  prophesying  poets,  or  secretly  by  the  institutes  or  maxins 
of  the  world,  (Arnob.  lib.  vi  ;  Aug.  de  Civ.  Dei.  lib.  viii,  23,) 
tliat  is,  of  wicked  people,  of  whom  Satan  is  called  "  the  prince," 
and  among  whom  he  is  said  to  have  his  throne.  (1  Pet,  iv, 
3  ;  2  Cor.  iv,  4  ;  Rev.  ii,  13.)  The  denunciations  of  punish- 
ments for  this  crime,  and  the  execution  of  these  threats,  are 
described  generally  throughout  the  whole  of  the  sacred  Scrip- 
tures. 

X.  If  the  things,  thus  explained  from  the  Scriptures,  be 
•applied  to  Aarpsia^,  the  divine  adorations,  and  to  opfxcrxsia^,  the 
religious  ceremonies  or  superstitions  which  are  employed  in 
the  popish  church  ;  it  will  clearly  appear,  that  she  is  guilty  of 
the  crime  of  the  two-fold  idolatry  which  has  now  been  descri- 
bed. (Thesis  lY.)  Of  the  first  kind  she  renders  herself 
guilty,  because  she  presents  divine  worship  to  the  bread  in  the 
Lord's  supper,  to  the  virgin  Mary,  to  angels  and  departed 
Baints,  to  the  relics  of  Christ's  cross  and  of  the  saints,  and  to 
things  consecrated.  Of  the  second  kind  she  renders  herself 
guilty,  because  her  members  worship,  in  an  image,  God, 
•Christ,  the  c  ross  of  Christ,  the  virgin  Mary,  angels  and  saints. 


PUBLIC    DISPUTATIONS.  645' 

Each  of  these  charges  sliall  be  demonstrated  ;  and,  we  will 
confirm  them  in  as  brief  a  manner  as  possible,  after  liaving 
closed  up  all  the  evasions,  through  which  [idolatrce]  the  wor- 
phipci-s  of  idols  try  to  creep  out  when  they  are  held  fast 
bound. 

XI.  1.  First.  Concerning  the  sacrainent  of  the  Lord's 
8uppei\  to  which  "  all  the  faithful  in  Christ,  according  to  the 
method  always  received  in  the  [Roman]  Catholic  church,  pre- 
sent in  veneration  the  worship  of  latrla^  or  supreme  adoration, 
[which  is  due  to  the  true  God.]  Nor  is  this  most  holy  sacra- 
ment to  be  the  less  adored  because  it' was  instituted  by  Christ 
our  Lord,  that  it  might  be  received,  as  the  Council  of  Trent 
says,  (Session  xiii,  5,)  when  it  frees  us  from  one  part  of  the 
sacrament.  To  this  we  subjoin,  in  the  discharge  of  another 
part  of  the  duty  we  have  undertaken :  But  the  worship  of 
lairia  or  supreme  adoration,  cannot  be  paid  to  the  sacrament 
of  the  eucharist  without  idolatry.  (1.)  It  cannot  be  paid  even 
in  tlie  use  of  the  eucharist,  because  bread  continues  to  be  bread 
still,  with  regard  to  its  substance,  and  it  is  not  transubstantia- 
ted or  changed  into  the  body  of  Christ  by  consecration.  For 
the  eucharist  would  thus  cease  to  be  a  sacrament,  of  whose 
essence  it  is  to  consist  of  an  external  thing ;  and  tlie  body  of 
Christ  would  thus  begin  to  exist  [de  novo]  anew  ;  for  nothing 
can  be  changed  into  "that  which  had  no  previous  existence. 
(2.)  Much  less  can  this  worship  be  paid  to  the  sacrament 
[extra  iiswri]  in  its  abuse.  Because,  though  a  legitimate  con- 
secration might  [be  supposed  to]  have  the  power  of  transub- 
stantiating, yet  an  illegitimate  consecration  cannot  eifect  a 
trans ubstantiation.  For  all  right  of  consecration  depends  on 
the  divine  institution  :  but  a  consecration  to  adore,  and  not  to 
receive,  is  foreign  to  the  design  of  the  institution,  and  there- 
fore inefticacious.  (Matt,  xxvi,  26;  1  Cor.  x,  IG  ;  xi,  25.) 
Therefore,  the  Roman  Catholic  church  commits  idolatry,  as 
she  presents  to  the  sacrament  of  the  eucharist  [cultum']  the 
service  of  Za6-2a,  or  supreme  adoration,  which  is  due  to  the 
true  God  alone. 

XII.  Skcoxult.  In  the  worship  which  the  papists  perform 
to  the  viryin  Mary^  angels  and  departed  sahits,  we  say  they 


64cQ  JAMES   AKMINroS. 

commit  idolatry  in  two  ways — in  reference  to  the  act  of  ado- 
ring them,  and  to  that  of  invoking  them.  (1  Kings  xix,  18  ;  2 
Kings xvii,  11,16, 35.)  (1.)  In  adoring  them,  when  they  [vene- 
ra7itur]  do  reverence  to  all  and  to  each  of  them  by  altars,  masses, 
festivals  or  holy  days,  vigils,  fasts,  images,  candles,  offerings,  by 
burning  incense,  by  vows,  pilgrimages,  and  genuflections.  All 
these  acts  relate  to  latria  or  supreme  adoration,  and  to  divine 
worship,  when  presented  to  the  true  God  according  to  his 
will,  or  to  false  gods  through  the  superstition  of  men.  (2.)  In 
invoking  them,  when  the  papists  "  betake  themselves  to  the 
prayers,  and  to  the  help  and  assistance,  afibrded  by  the  saints," 
as  the  Council  of  Trent  says,  (Session  xxv,)  and  when  they  re- 
turn thanks  to  them  for  the  benefits  which  they  receive. 
(Lombard,  lib.  iv,  dist.  25.)  But  they  have  this  recourse  to 
the  PKAYERS  of  angels  and  saints,  as  their  intercessors,  media- 
tors, patrons  and  advocates,  who  intercede,  (i.)  With  a  pious 
afiection,  by  which  they  desire  [votci]  the  wishes  of  those  who 
pray  to  them,  to  be  fulfilled,  (ii.)  "With  their  glorious  and 
most  holy  merits,  which  [svffragantiir'j  are  presented  in  favor 
of  those  who,  with  suppliant  entreaties,  require  their  prayers. 
They  have  this  recourse,  also,  to  the  help  and  assistance  of 
angels  and  saints,  as  to  auxiliaries  or  helpers,  preservers  and 
the  guardians  of  grace  and  glory  ;  that  is,  the  liberal  dispen- 
sers of  all  blessings,  their  deliverers  in  necessities,  whom  they 
also  denominate  their  Irfe,  salvation,  safety,  hojye,  defence, 
refuge,  solace,  yea,  their  otili/  hope,  and  their  safe  fortress. 
But  these  are  titles  which  belong  to  God  and  Christ  alone,  as 
the  decorations  of  the  highest  excellence,  wisdom,  benevolence 
and  power ;  than  which  nothing  can  be  conceived  more  illus- 
trious, as  is  manifest  from  the  Scriptures,  in  which  these  titles 
are  read  as  attributed  to  God  and  Christ ;  (Psalm  xlvi,  1,  2  ; 
xviii,  1,  2  ;  xxxvi,  7,  10  ;  Ixii,  2,  3,  6  ;  Isaiah  xlv,  20  ;  Acts 
iv,  12  ;)  when  the  supreme  honor  of  invocation  and  adoration 
is  ofiered  to  them  by  holy  men.  And  though  the  turpitude 
of  this  idolatry  be  exceedingly  foul  and  disgusting,  yet  how 
immensely  is  it  aggravated  by  rendering  the  reason  which 
serves  as  a  pretext  to  them  for  that  deed  ;  than  which  reason 
nothing  can  be  imagined  to  be  more  injurious  to  God  and 


PUBLIC   DISPUTATIONS.  647 

Christ,  (i.)  To  God,  when  the  papists  say  that  our  heavenly- 
Father  has  given  half  of  his  kingdom  to  the  blessed  virgin, 
the  queen  of  heaven,  whom  they  also  denominate  "  the  mis- 
tress of  the  world,"  "  the  star  of  tlie  sea,"  "  the  haven  or  port 
of  salvation,"  and  "  God ;"  (Gul.  Biel.  in  Can.  Miss.  Lect.  80 ;) 
and  when  they  say  that  since  God  has  hoth  justice  and  7ne7-ci/, 
he  retains  the  former  of  these  himself,  but  has  granted  the 
exercise  of  mercy  to  his  virgin  mother,  and  therefore,  that  we 
must  appeal  from  the  court  of  the  justice  of  God  to  the  court 
of  the  mercy  of  his  mother,  (ii.)  To  Christ,  nothing  can  be 
more  injurious  than  this  ;  because  the  papists  say  that  Christ 
is  not  only  an  advocate,  but  that  he  is  a  judge,  and  as  such, 
will  discuss  all  things,  so  that  nothing  will  remain  unpunish- 
ed ;  and  therefore,  tliat  God  has  provided  for  us  a  female  ad- 
vocate, who  is  full  of  mildness  and  suavity,  and  in  whom  is 
found  nothing  that  is  harsh  or  unpleasant,  who  is,  also,  on  this 
account,  called  "  the  throne  of  Christ,"  on  which  he  reposed. 
(Anton,  page  4,  tit.  xv,  cap.  14.) 

XIII.  Thirdly.  That  the  papists  defile  themselves  witli 
idolatry  in  paying  reverence  to  the  relics  of  the  cross  of  Christ 
and  of  the  saints,  by  performing  unto  them  acts  both  of  ado- 
ration and  of  invocation,  is  proved,  partly  from  their  own  con- 
fession, and  partly  from  the  very  exercise  of  those  religious 
acts  which  they  offer  to  them.  (1.)  The  Council  of  Trent 
publishes  the  confession,  when  it  says,  (Session  xxv,)  "  Those 
persons  are  to  be  wholly  condemned,  who  affirm  that  honor 
and  veneration  are  not  due  to  the  relics  of  saints ;  or  that 
those  relics,  and  other  sacred  monuments,  are  [^^m/^7^Ver]  un- 
profitably  honored  by  the  faithful ;  and  that  resort  is  vainly 
made  to  the  sepulchers  of  saints,  for  the  purpose  of  obtaining 
their  assistance."  The  next  confessor  on  this  subject  is  "  the 
angelical  doctor,"  who  is  believed  to  have  written  all  tilings 
well  concerning  Christ.  For  he  says,  (Sum.  p.  3,  Qu,  xxv,) 
tliat  the  adoration  of  latria,  or  supreme  worship,  must  be 
given  to  the  cross  of  Christ  on  account  of  the  contract  [into 
which  it  came]  with  the  members  of  the  body  of  Christ. 
This  is  a  reason  quite  sufficient  to  Antoninus  to  affirm  (Anton,  p. 
3,  tit.  xii,  c.  o)  that  not  only  is  the  cross  of  Christ  to  be  adored,  but 


648  JAMES  AHMmros. 

likewise  all  things  belonging  to  it — tlie  nails,  the  spear,  the 
vestments,  and  even  the  sacred  tabernacles.  In  accordance 
■with  these  confessions,  the  Roman  Catholic  church  sings, 
"  Behold  the  wood  of  the  cross !  We  adore  thy  cross,  O 
Lord."  (2.)  Another  method  the  papists  have  of  declaring 
their  idolatry  hy  various  acts — when  they  adorn  the  relics  of 
the  cross  of  Christ  and  of  the  saints,  with  gold,  silver,  and 
jewels ;  when  they  wrap  them  in  iine  lawn  napkins  and  in 
pieces  of  silk  or  velvet ;  when  they  carry  them  about  with 
great  pomp,  in  processions  instituted  for  the  purpose  of  return- 
ing thanks  and  making  requests  ;  when  they  place  them  on 
altars ;  when  they  suspend  before  these  relics  gifts  and  curses ; 
when  they  present  them  to  be  viewed,  kissed,  and  adored  by 
kneeling,  and  thus  themselves  adore  them  ;  when  they  light 
wax  candles  before  them,  burn  incense  to  them  ;  when  they 
consecrate  churches  and  altars  by  their  presence,  and  consider 
them  a^  rendered  holy  ;  when  they  institute  festivals  to  them ; 
when  they  celebrate  masses  to  their  honor,  under  this  idea, 
that  masses  celebrated  upon  an  altar  on  which  relics  are  pla- 
ced, become  more  holy  and  efficacious  ;  when  they  undertake 
pilgrimages  to  them  ;  when  they  carry  them  about  as  amulets 
and  preservatives ;  when  they  j^ut  them  upon  sick  people  ; 
when  they  sanctify  their  own  napkins  or  handkerchiefs,  their 
garlands,  and  other  things  of  the  same  kind,  by  touching 
them  with  these  relics,  that  they  may  serve  for  the  same  pur- 
poses ;  because  they  think  that  grace  and  a  divine  virtue  exist 
in  them,  which  they  seek  to  obtain  from  them  by  invocations, 
and  other  services  performed  before  them  ;  they  use  them  for 
driving  away  and  expelling  devils  and  bad  spirits ;  and  they 
do  all  these  things  which  the  heathen  did  to  the  relics  of  their 
idolatry.  To  all  these  particulars,  must  be  added  that  most 
shameful  illusion — the  multiplication  of  relics,  and  the  sub- 
stitution [alieiiarnni]  of  such  as  belong  to  other  persons  than 
to  those  whose  names  they  bear.  Hence,  the  origin  of  that 
witty  saying,  "  The  bodies  of  many  persons  are  honored  on  earth, 
whose  souls  are  burning  in  everlasting  torments."  (Cal.  de  relig.) 
'  Xiy.  The  FOURTH  specimen,  partly  of  the  same  idolatry, 
and  partly  of  a  superstition  much  worse  than  that  of  the  hea- 


PULLIO  DISPUTATIONS.  649 

tliens,  the  papists  afford  not  only  //i  the  dedications  and  con- 
secrations of  churches,  altars,  vases,  and  ornaments  which 
belong  to  them,  such  as  the  cross,  the  chalice  and  its  covers, 
linen  cloths,  the  vestments  of  priests,  and  of  censers  ;  also  in 
tlie  consecration  of  caster  wax  candles,  holy  water,  salt,  oil 
for  extreme  unction,  bells,  small  waxen  figures  like  dolls, 
each  of  which  they  call  ^^Agnus  Dei"  and  of  cemeteries  or 
burial  grounds,  and  things  of  a  similar  kind,  but  likewise  in 
the  iise  of  tidngs  thus  consecrated^  for  the  papists  pray  in 
these  consecrations,  that  God  would  furnish  or  inspire  the 
things  now  enumerated,  with  grace,  virtue  and  power  to  drive 
away  and  expel  bodily  and  spiritual  evils,  and  to  bestow  the 
contrary  blessings ;  they  use  them  as  actually  possessed  of 
such  grace  and  virtue  ;  and  perform  to  them  religious  worship. 
We  will  here  produce  the  following  few  instances  of  this  mat- 
ter :  They  have  ascribed  remission  of  sins  to  visitations  of 
churches  thus  consecrated.  They  use  the  following  words, 
among  others,  in  their  formularies  of  consecrations,  on  the 
cross  to  he  consecrated :  "  Deign,  O  Lord,  to  bless  this  wood 
of  the  cross,  that  it  may  be  a  saving  remedy  to  mankind,  that 
it  may  be  the  solidity  of  faith,  the  advancement  of  good  works, 
the  redemption  of  souls,  and  a  safeguard  against  the  fierce 
darts  of  enemies."  In  the  formularies  on  holy  ivater,  these 
words  occur :  "  I  exorcise  or  adjure  thee,  O  creature  of  wa- 
ter, that  thou  become  exorcised  water  to  put  to  flight  all  the 
power  of  the  enemy,  to  root  him  out,  and  to  displant  [valcasl 
friendly  greetings  with  his  apostate  angels,"  &c.  This  is  part 
of  the  form  dary  in  the  consecration  of  salt:  "I  exorcise  or 
adjure  thee,  O  creature  of  salt,  that  thou  be  made  exorcised 
salt  for  the  salvation  of  believers,  that  thou  mayest  be  health- 
ful soundness  of  soul  and  body  to  those  who  receive  thee," 
&c.  Also,  the  following  words :  "  Deign,  O  Lord,  to  bless 
and  sanctify  this  creature  of  salt,  that  it  may  be,  to  all  who 
take  it,  health  of  mind  and  body  ;  and  that  what  thing  soever 
shall  be  sprinkled  with  it,  may  be  devoid  of  all  filth  or  im- 
cleanliness,  and  of  every  attack  of  spiritual  wickedness."  But 
they  attribute  to  the  consecrated  small  wax  figure?,  which  they 
call  "^yni  /9dij"  the  virtue  of  breaking  and  removing  every 


650  JAMES   AKMINIUS. 

sin,  as  the  blood  of  Christ  does  ;  and,  according  to  this  opin- 
ion, they  use  the  same  things,  reposing  their  hope  and  confi- 
dence in  them,  as  if  they  were  actually  endued  with  any  such 
power. 

XY.  2.  But  that  the  papists  commit  the  second  species  of 
idolatry  in  the  worshiping  of  images,  (Theses  lY,  YI,  &  X,) 
is  abundantly  proved  from  their  own  confession,  the  forms  of 
consecration,  and  their  daily  practice.  (1.)  Their  own  confes- 
sion  may  be  found  in  the  canons  and  decrees  of  the  Council 
of  Trent^  in  which  it  is  ajQirmed,  (Session  xxv,)  "  The  images 
of  Christ,  \_Deij)arcB\  of  the  blessed  virgin,  and  of  other  saints, 
are  to  be  held  and  retained,  especially  in  churches:  and  due  hon- 
or and  veneration  are  to  be  exhibited  to  them ;  so  that  by  the 
images  which  we  kiss,  and  before  which  we  uncover  our  heads, 
and  prostrate  ourselves,  we  adore  Christ,  and  venerate  the  saints 
whose  likenesses  those  images  bear ;  this  is  what  was  sanctioned 
by  the  second  JSTicene  Council."  Let  tiie  acts  of  that  Council  be 
insiDected,  and  it  will  appear  that  the  adoration  and  invocation 
which  were  established  by  it,  are  mere  idolatry.  To  these,  let 
Thomas,  and  the  multitude  of  their  divines,  be  added,  who  are 
of  opinion  that  images  must  receive  the  same  services  of  adora- 
tion, as  those  with  which  the  prototypes  which  they  represent 
are  worshiped.  (2.)  The  forimdaries  of  their'  consecrations 
make  a  similar  declaration  ;  for  the  image  of  the  virgin  Mary 
is  consecrated  in  the  following  form  :  "  O  God,  sanctify  this 
image  of  the  blessed  virgin,  that  it  may  bring  the  help  of 
saving  aid  to  thy  faithful  people,  if  thunder  and  lightning 
prevail ;  that  hurtful  things  may  be  the  more  speedily  ex- 
pelled ;  that  inundations  caused  by  rains,  the  commotions  of 
civil  wars,  or  the  devastations  committed  by  pagans,  may  be 
repressed  and  appeased  at  its  presence.  (1  Kings  viii.)  In  the 
consecration  of  the  image  of  John  the  Baptist,  the  following 
words  occur :  "Let  this  sacred  image  be  the  expeller  of  devils, 
the  invoker  of  angels,  the  protector  of  the  faithful,  and  let  its 
intercession  powerfully  flourish  in  this  place."  (3.)  In  the 
daily  practice  of  therapist  ,  most  of  those  acts,  both  of  ado- 
ration and  invocation,  are  jjerformed  to  images,  which  we 
have  already  mentioned  as  having  been  exhibited  to  the  saints 


PUBLIC   DISPUTATIONS.  651 

themselves ;  and  tliej  usually  perform  those  acts  [which  tliey 
think  due]  to  the  saints,  to  their  images,  or  in  their  images, 
but  seldom  indeed  do  they  by  a  pure  [mental]  glance  look  up 
to  the. saints  themselves,  being  under  the  influence  of  this 
opinion — that  the  honors  [which  they  thus  pay  to  images] 
belong  to  the  prototypes  themselves,  and  therefore  that  the 
prayers  which  they  address  to  them  will  by  this  means  be  the 
more  I'eadily  and  speedily  heard  and  answered. 

XVI.  The  ])apists  do  not  indeed  deny,  that  they  present 
this  worship,  these  services,  and  acts  both  of  adoration  and  in 
vocation,  to  the  sacrament  of  the  eucharist,  to  the  virgin  Mary, 
to  angels  and  departed  saints,  to  relics  and  things  consecrated, 
and  to  these  images  :  at  least  they  are  unable  to  deny  this,  ex- 
cept by  an  evident  untruth.  Yet  they  excuse  themselves 
under  the  pretence  of  certain  exceptions  and  distinctions, 
which  they  consider  to  be  of  such  value  and  power,  as  to  ex- 
empt from  idolatry  those  acts  which  are  performed  by  them- 
selves with  such  an  intention  of  mind,  but  which,  when  per- 
formed by  others,  are  really  idolatrous.  These  exceptions  are, 
FIRST.  According  to  the  three-fold  excellence  of  divine,  hu- 
man and  intermediate^  there  is  a  three-fold  honor.  And  here 
the  distinction  is  produced  of  Xarpsia,  "latria"  or  divine  wor- 
s/u'p,  SaXsiu^  "dulia"  or  human  worships  and  u^sp^^Xsia,  "  hy- 
perdulia"  or  intermediate^  or  helween  both.  To  this  may  be 
added  what  they  say,  that  most  of  the  acts  which  relate  to  this 
woi'ship  are  analogous.  The  second  exception  is  from  the  inten- 
tion of  those  who  offer  those  religious  services.  The  tuikd  is 
in  the  dilference  between  intercession  and  bestowing,  that  is, 
between  the  oflice  of  mediator  as  discharged  by  the  [popish] 
saints,  and  as  discharged  by  Christ  Jesus.  The  fourth  is  in 
the  distinction  between  an  image  and  an  idol. 

XVII.  The  fikst  subterfuge  has  three  members.  To  the 
first  of  these  we  reply,  (1.)  The  Scriptures  do  not  acknowl- 
edge any  excellence  that  is  called  "  hyperdulia  or  intermedi- 
ate," or  that  is  different  from  divine  excellence  except  what  is 
according  to  the  functions,  graces  and  dignities  through  which 
some  rational  creatures,  by  divine  command,  preside  overoth- 


652  JAMES   AEMINKTS. 

ers  and  minister  to  them — men  as  long  as  tliej  remain  in  this 
mortal  life — and  angelsto  the  end  of  the  world.  Therefore,  no 
homage  paid  to  a  creature  is  pure  from  idolatry,  except  that 
which  is  offered  to  superiors  who  live  in  this  world,  and  which 
is  approved  by  the  Scriptures.  (Psalm  Ixxxii,  1,  6  ;  John  x, 
35.)  (2.)  That  intermediate  excellence,  and  the  worship 
which  is  accommodated  to  it,  are  rejected  by  the  Scriptures, 
since  they  condemn  the  "  worship  paid  to  angels,"  (Col.  ii, 
18,)  and  commend  Ilezekiah  for  having  "broken  in  pieces  the 
brazen  serpent  that  Moses  had  made  ;  for  unto  those  days  the 
children  of  Israel  did  burn  incense  to  it."  (2  Kings  xviii,  4.) 
To  the  second  member  of  this  subterfuge  we  reply,  the  distinc- 
tion of  worship  into  latria  and  dulia  is  vain  in  this  case ;  for 
the  apostle  claims  the  woi'ship  of  dulia  [which  the  papists  call 
an  inferior  or  human  adoration]  for  the  true  God  alone,  when  he 
blames  the  gentiles  for  having  "  done  service  to  those  which 
by  nature  are  no  gods."  (Gal.  iv,  8.)  And  this  word,  in  its 
general  acceptation,  signifies  the  service  which  ought  to  be 
performed,  or  which  lawfully  can  be,  to  those  only  with 
whom  we  have  to  do  according  to  godliness,  and  this  accord- 
ing to  the  law  which  is  either  common  to  mutual  charity, 
(Gal.  V,  13,)  or  that  which  has  a  more  particular  reference  to 
such  persons  as  have  constant  transactions  with  each  other. 
(Eph.  vi,  5,  6.)  But  with  those  persons  to  whom  the  present 
discussion  relates,  (placing  the  angels  as  an  exception,)  we 
have  according  to  godliness  no  transactions,  neither  are  we 
bound,  by  any  laAV,  to  them  for  service.  To  the  third  m,em- 
her  our  answer  is,  (1.)  To  offer  sacrifice,  to  burn  incense,  to 
erect  churches  and  altars,  to  make  vows,  to  institute  festivals, 
fasts  and  pilgrimages,  [to  angels  or  saints,]  and  to  swear  by 
their  names,  and  not  analogical  or  relative  services,  but  uni- 
vocal  or  having  one  purpose,  and  such  as  are  due  only  to  the 
true  God.  (2.)  Though  prostration  itself  is  lawfully  given  to 
men  on  account  of  their  analogical  similitude  to  God,  yet, 
when  [religiosd]  it  is  an  act  of  religion,  it  is  considered  as  so 
peculiarly  due  to  God,  that  the  whole  of  divine  worship  is 
designated  by  it  alone.     (1  Kings  xix,  18  ;  Matt,  ix,  18.) 


PUBLIC   DISrUTATIONS.  653 

Christ  likewise  denies  prostration  to  the  devil,  (Matt,  iv,  8,) 
and  the  angel  in  the  Apocalypse  refuses  it  when  ofiered  to 
himself.     (Kev.  xix,  10.) 

XYIII.  The  distinct  intention  of  the  worsliipcr.'^,  is  the 
SECOND  subterfuge  that  they  use  to  remove  from  themselves  the 
idolatries  of  every  kind  ol'  which  they  have  been  accused.  In 
the  fird  of  these  intentions  they  say,  concerning  the  adoration 
of  the  sacrament  of  the  Lord's  supper,  that  their  intention  is 
to  lienor,  not  the  bread,  but  the  true  body  of  Christ.  In  the 
second^  that  the  adoration,  even  divine  adoration  itself,  whicli 
they  perform  to  a  creature,  is  not  offered  to  it  as  to  God  ;  that 
is,  they  perform  the  acts  of  worship  with  the  design  of  procu- 
ring for  the  creature  such  [opinioni]  esteem  and  veneration  aa 
in  reality  belongs  only  to  the  divine  Majesty.  In  the  thinly 
that  by  giving  honor  to  a  creature,  they  do  not  stop  there,  but 
that  God  may  be  glorified  in  and  through  the  creature. 
(Greg,  de  Yal.  lib.  ii,  c.  1  &  3.)  In  the  fourth,  that  they  do 
not  honor  the  image  itself,  but  its  prototype.  To  all  these 
distinctions  we  reply,  (1.)  The  deed  is  in  every  case  contrary 
to  the  intention  ;  and  they  in  reality  do  the  very  thing  which, 
in  their  intention,  they  profess  themselves  desirous  to  avoid. 
(2.)  The  judgment  of  God  is  adverse  to  their  intention ;  for 
he  does  not  interpret  the  deed  from  the  intention,  but  forms 
his  judgment  of  the  intention  from  the  deed.  God  himself 
[ad/iihuU]  has  exposed  an  intention  that  is  in  accordance  with 
such  a  deed,  alth  ugh  the  man  who  does  it  puts  in  his  protes- 
tation about  his  contrary  intention.  This  intention  is  evident 
from  the  following  passages  :  "They  have  made  them  a  mol- 
ten calf,  and  have  worshiped  it,  and  have  sacrificed  thereunto, 
and  said,  these  be  thy  gods,  O  Israel,  which  have  brought 
thee  up  out  of  the  land  of  Egypt."  (Exod.  xxxii,  8.)  "  lie 
falleth  down  unto  it,  and  worshipeth  it,  and  praj'eth  unto 
it,  and  saith.  Deliver  me,  for  thou  art  my  god."  (Isaiah 
xliv,  17.)  ''They  sacrificed  unto  devils,  not  to  God,"  (fee. 
(Deuteronomy  xxxii,  17.)  (3.)  We  add,  if  these  distinc- 
tions possess  any  validity,  neither  Jews  nor  heathens  could  at 
anytime  have  been  accused  of  having  committed  idolatry  ;  for, 
by  the  same  distinctions  as  these,  they  would  be  able  to  jus- 


654  JAMES    AKMESrnJS. 

tify  all  their  acts  of  worsliij^,  whether  offered  to  a  true  or  to  a 
false  deity,  to  the  supreme  God,  to  inferior  divinities,  or  to  an 
image.  For  [on  these  principles]  their  intention  never  feared 
the  works  of  their  own  fingers,  but  those  persons  after  whose 
image  such  works  were  formed,  and  to  whose  names  they  were 
consecrated.  Their  intention  never  honored  angels,  demons, 
or  the  minor  gods,  excei^t  that  such  services  should  redound  to 
the  honor  of  the  supreme  Deity ;  (Lactan.  Inst.  1.  ii,  c.  2  ;)  it 
never  wished  to  procure  such  esteem  and  veneration  for  them 
as  belongs  solely  to  the  majesty  of  God  supreme  ;  and  it  never 
worshiped  a  false  deity. 

XIX.  The  TULKD  exception  has  a  special  tendency  to  justify 
the  invocation  of  the  virgin  Mary  and  the  saints ;  (Thesis 
XYI ;)  for  the  papists  say  that  they  invoke  them,  not  as  the 
prime  authors  and  donors  of  blessings ;  nor  as  Christ,  whom 
God  the  Father  hath  constituted  the  high  priest,  and  to  whom 
he  has  given  all  j^ower  in  heaven  and  on  earth  ;  but  that  they 
invoke  them,  in  truth,  as  friends,  intercessors  and  donors,  yet 
in  subordination  to  Christ.  To  this  we  reply,  first,  from  the 
premises  which  they  grant,  they  may  themselves  be  convicted 
of  idolo-dulia^  or  inferior  worship  offered  to  idols ;  for  they 
confess  that  the  invocation  which  they  practice  to  the  virgin 
Mary  and  to  saints,  is  the  adoration  of  dulla.  But  they  fab- 
ricate idols  of  the  virgin  Mary  and  of  saints,  before  they  in- 
voke them  by  heresy,  both  by  falsely  attributing  to  them  the 
faculty  of  understanding  their  prayers,  of  interceding  for  sin- 
ners, not  only  feelingly,  but  also  meritoriously,  and  of  grant- 
ing the  things  requested,  and  by  presenting  to  them,  as  pos- 
sessed of  these  qualifications,  the  worship  of  invocation  ;  for 
this  is  the  mode  by  which  an  idol  is  fabricated  of  a  thing  that 
has  had  a  real  existence.  To  this  argument  strength  is  added 
from  the  circumstance  that,  although  these  saints  might  know 
the  things  for  whfch  the  papists  pray,  might  intercede  for  them 
with  a  i:)ious  feeling,  and,  as  "  ministering  spirits,"  might  be- 
stow what  they  have  requested ;  yet  as  they  could  not  bestow 
them  ' '  with  power,"  they  ought  not  to  be  invoked.  Secojstdlt. 
By  the  words,  "  in  subordination  to  Christ,"  they  in  reality 
destroy  such  a  subordination  and  introduce  a  coUaterality.    If 


PUBLIC    DISPUTATIONS.  655 

thiri  be  true,'  then  on  that  very  account  they  are  likewise  idol- 
atws  ;  because  the  worship,  which  God  the  Father  wishes  to 
be  given  to  his  Son,  is  that  of  lat/'ia,  or  divine  adoration.  For 
it  is  the  will  of  the  Father,  "  that  all  men  should  honor  the 
Son,  even  as  they  honor  the  Father."  (John  v,  23.)  But 
subordination  is  removed,  and  collaterality  is  introduced,  (1.) 
Un'ivci'salli/^  when  all  these  saints  are  said,  by  their  own  mer- 
its, to  intercede  for  and  to  obtain  blessings,  and  to  dispense  the 
blessings  thus  obtained,  which  are  two  tokens  of  the  eversion 
of  subordination  and  of  the  introduction  of  collaterality.  (2.) 
iSj)cciull(/,  this  collaterality  exists  [from  their  own  showing] 
between  Christ  and  the  virgin  Mary  ;  as  is  evident,  (i.)  From 
the  names  under  which  they  invoke  het\  when  they  denominate 
her  "  the  queen  of  heaven,"  "  the  mistress  of  the  world,"  "  our 
salvation,  harbor,  defence,  refuge  and  solace,"  who  is  able  to 
command  our  Redeemer  in  virtue  of  her  authority  as  his 
mother.  These  expressions  place  Christ  in  subordination  to 
her.  (ii.)  But  this  is  likewise  evident,  //w/j  the  cause  on  ac- 
count of  which  they  say  she  ought  to  he  invoked.  As  a  female 
ADVOCATE,  because,  since  Christ  is  not  only  a  man  and  an  ad- 
vocate, but  likewise  God  and  a  Judge,  "  who  will  suffer  no- 
thing to  pass  unpuuished  ;  the  virgin  Mary,  as  having  in  her 
nothing  that  is  harsh  and  unpleasant,  but  being  all  mildness 
and  suavity,"  (Thesis  XII,)  ought  \{nterceder.e\  to  act  as  inter- 
cessor between  him  and  sinners.  And  as  a  female  dispenser 
OF  BLESSINGS ;  because  "  God  the  Father  has  given  half  of  his 
kingdom  to  her,  (that  is,  to  administer  his  mercy  while  he  re- 
serves the  exercise  of  justice  to  himself,")  and  has  conferred 
upon  her  a  plenitudeof  all  grace,  thatoutof  her  fullness  all  men 
may  receive.  This  is  nothing  less  than  to  hurl  Christ  from  his 
throne,  and  to  exalt  the  virgin  Mary  in  his  place. 

XX.  The  FOURTH  subterfuge  is  the  distinction  between  an 
image  and  an  idol.  The  ]>apists  say,  an  immjc  is  the  likeness 
of  something  real;  an  idol.,  that  of  something  false.  "When 
Bellarmine  explains  this  definition,  he  commits  a  fallacy  ;  for, 
in  interpreting  "  something  false,"  he  says,  since  it  is  a  being, 
it  is  not  that  which  it  is  feigned  to  bo,  that  is,  God.  But  that 
the  ditierenco  which  he  here  makes  is  a  false  on©,  many  pas- 


656  JAMES   AJRMINIUS. 

sages  of  Scripture  prove.  The  image  which  Rachael  purloined 
from  her  father,  is  called  "  an  idol ;"  but  it  was  the  image  of  a 
man.  (Gen.  xxxi,  34.)  Stephen  calls  the  molten  calf  "  an 
idol,"  and  it  was  made  to  represent  the  true  God.  (Acts,  vii,  41.) 
The  calves  of  Jeroboam  were  representations  or  images  of  Je- 
hovah, yet  they  are  called  "  idols"  by  the  Greek  and  Latin 
translators.  (1  Kings  xii,  28.)  Micah's  image  is  also  called 
"  an  idol,"  and  yet  it  was  "set  up"  to  Jehovah.  (Judges  xvii, 
4;  xviii,  31 .)  Ainongthe  ''dumb idols" unto  which, the  apostle 
says,  the  Corinthians  "  were  carried  away,"  (1  Cor.  xii,  2,) 
were  statues  of  men,  and  probably  images  of  "  four-footed 
beasts,  of  creeping  things,  and  of  birds."  (Rom.  i,  23.)  Yet 
Bellarmine  would  with  difficulty  prove  that  these  are  things 
which  have  no  existence.  AYherefore  if  an  idol  be  that  which 
is  nothing,  that  is,  a  sound  without  reality  and  meaning,  this 
very  distinction,  which  is  purely  an  invention  of  the  human 
brain,  is  itself  the  vainest  idol,  nay  one  of  the  veriest  of  idols. 
Such  likewise  are  those  distinctions  and  intentions  which  have 
been  invented,  for  the  establishment  of  idols  and  of  the  impious 
and  unlawful  adoration  of  idols,  by  the  church  of  the  malig- 
nants,  by  the  mother  of  fornications,  who  resembles  the  "  adul- 
terous woman"  mentioned  in  Proverbs  xxx,  20:  "Sheeateth, 
and  wipeth  her  mouth,  and  saith,  I  have  done  no  harm,"  or  "I 
have  not  wrought  iniquity." 

COROLLARY. 

It  can  be  proved  by  strong  arguments  from  the  Scriptures, 
that  the  Roman  pontiff  is  himself  an  idol ;  and  that  they  who 
esteem  him  as  the  personage  that  he  and  his  followers  boasting- 
ly  depict  him  to  be,  and  who  present  to  him  the  honor  which 
he  demands,  by  those  very  acts  shew  themselves  to  be  idolaters. 


PUBLIC   DISPUTATIONS.  65T 

DISPUTATION  XXIY. 

ON   TUE   INVOCATION    OF   SAINTS. 

m 

Respondent^  James  A.  Poet. 

I.  From  tlie  hyj'othesis  of  the  papists^  we  denominate  those 
persons  "  saints,"  whom  the  Roman  pontiff  has  by  his  canoni- 
zation transferred  into  tlie  [album\  book  of  saints.  (Belhirm. 
de  Beat.  Sanct.  lib.  i,  c.  8.)  From  the  truth  of  the  matter^ 
we  also  call  those  pei*sons  "saints,"  who,  being  sprinkled  with 
the  blood  of  Jesus  Christ,  (1  Peter  i,  2.)  and  [signati]  sealed 
with  the  characters  of  the  Holy  Spirit,  the  sacred  fountain  of 
all  holiness,  have  been  illustrious  in  this  world  by  the  sanctity 
of  their  lives,  which  flows  from  their  spiritual  union  with 
Christ;  but  who,  as  it  regards  the  body,  being  now  dead,  still 
live  in  heaven  with  Christ  as  it  regards  the  soul.  (Rev.  xiv, 
13.)  Of  this  description  were  the  patriarchs  of  old,  the  proph- 
ets, the  apostles,  the  martyrs,  and  others  like  them.  The 
iiivncation  of  saints  is  that  by  which  men  have  recourse  to 
their  [si/ffragium]  intercessions,  interest,  patronage  and  assist- 
ance, for  the  sake  of  imploring,  entreating,  and  obtaining 
their  aid. 

II.  Rut  the  papists  assert,  that  the  saints  are  invoked  for 
three  reasons  :  (1.)  That  they  may  vouchsafe  to  intercede  by 
their  prayers  and  their  suffrages.  (2.)  That,  through  their 
merits,  and  on  account  of  them,  they  may  obtain  by  their 
petitions  the  things  which  are  asked  of  them.  (3.)  That  they 
may  themselves  bestow  the  benefits  which  are  required.  For 
the  papists  have  invested  departed  saints  with  these  three 
[res/yectus]  qualities ;  that,  being  nearer  to  God,  they  have 
greater  freedom  of  access  to  him  and  to  Christ,  than  the  faith- 
ful wiio  are  yet  their  survivors  in  the  present  life ;  that,  bj 
works  of  sui)ererogation  i)erformed  in  this  life,  they  have 
obtained  by  their  merits  [the  privilege]  that  God  siiall  hear 
and  gratit  their  ]irayers ;  and  that  they  have  been  constituted 
by  God  the  administratora  of  those  blessings  which  are  asked 

42  VOL.  I. 


658  JAITES   ARMINIUS. 

of  them :  And  thus  are  they  appointed  mediators,  both  by 
merit  and  efficacy,  between  God,  nay  between  Christ  and  liv- 
ing believers. 

III.  Yet  npon  all  these  things  the  papists  have  not  had  the 
hardihood  to  erect,  as  a  superstructure,  fke  necessity  of  invo- 
king the  saints :  They  only  say  that  "It  is  good  and  useful 
Buppliantly  to  invoke  them  ;"  and  that  "  those  persons  hold 
an  impious  opinion  who  deny  that  the  saints  ought  to  be 
invoked."  (Can.  and  Dec.  Coun.  of  Trent,  Sess.  xxv,  c.  2.) 
But  perhaps  by  these  last  words,  which  have  an  ambiguous 
meaning,  they  wished  to  intimate  the  existence  of  this  neces- 
sity. For  not  only  does  he  deny  that  saints  ought  to  be 
invoked,  who  says  that  it  is  not  necessary  to  invoke  them,  but 
likewise  he  who  says  that  it  is  not  lawful :  The  words,  when 
strictly  taken,  bear  the  former  signification,  that  invocation  is 
not  necessary  /  but  the  latter  meaning  of  its  unlawfubiesSf 
when  they  are  understood  as  opposed  to  the  words  which  pre- 
ceded. Even  Bellarmine,  when  he  had  affixed  this  title,  "The 
saints  ought  to  be  invoked,"  immediately  subjoined  the  fol- 
lowing thesis  :  "  The  saints  are  piously  and  usefully  invoked 
by  the  living."  (De  Beat.  Sanct.  lib.  1,  c.  19.)  But  that  most 
subtile  and  evasive  council  often  trifl.ed  with  ambiguous  ex- 
pressions, being  either  compelled  into  such  a  course  on  account 
of  the  dissensions  among  its  chief  members,  or  else  being  per- 
versely ingenious  on  account  of  its  adversaries,  whose  blows 
it  would  not  otherwise  have  been  able,  with  any  degree  of  spa- 
ciousness, to  avoid.  We  will,  therefore,  inquire  concerning  the 
invocation  of  saints,  Is  it  necessary  "i  Is  it  lawful  and 
usefull 

IV.  With  regard  to  the  first  of  these  questions,  we  say, 
(whether  the  papists  assent  to  our  affirmation  or  dissent  from 
it,)  that  it  is  not  necessary  for  believers  in  the  present  state  of 
existence  to  invoke  the  saints  who  \conveTsantu.r\  are  engaged 
with  Christ  in  heaven.  And  since  this  necessity  is — either 
according  to  the  duty  which  surviving  believers  are  bound  to 
perform  to  the  saints  who  have  departed  out  of  this  life,  and 
•who  are  living  with  Christ ;  or  according  to  the  end  for  the 
sake  of  obtaining  which,  invocation  is  laid  down  as  a  necessary 


PUBLIC   DISPUTATIONS.  ^5^* 

means ;  we  affirm  that,  by  neither  of  these  methods  is  the 
invocation  of  saints  necessary. 

V.  (1.)  It  is  not  necessary  in  reference  to  duty  \  because 
the  invocation  of  Faints  has  neither  been  commanded  by  God, 
nor  is  it  sanctioned  with  any  promise  or  threatening,  which  it 
would  of  necessity  have  been  if  it  liad  to  be  performed  as  a 
duty  by  the  faithlul  during  their  continuance  in  the  world. 
(2.)  It  is  not  necessary  in  reference  to  the  means ;  because 
neither  the  merits  nor  the  intervening  administration  of  the 
saints  is  necessary  to  solicit  and  to  obtain  the  blessings  which 
the  faithful  in  the  present  life  make  the  subject  of  their 
prayei-s  ;  for  otherwise,  tlie  mediation  and  administration  of 
Christ  either  are  not  sufficient,  or  they  cannot  be  obtained 
exce])t  through  the  intercession  of  departed  saints,  both  of 
which  are  false ;  and  that  man  who  was  the  first  of  tiie  saints 
to  enter  heaven,  neither  required  nor  employed  any  saint  as  a 
previous  intercessor. 

VI.  Since,  therefore,  it  is  not  necessary,  that  believers  now 
living  upon  earth  should  invoke  the  saints  who  reign  with 
Christ,    if  the    papists  taks  any  pleasure  in  the  approval 
of  a  good  conscience,  they  ought  to  employ  the  utmost  circum- 
spection in  ascertaining,  whether  it  is  not  the  better  course  to 
omit  this  invocation  than  to  perform  it,  even  though  it  might 
be  made  a  subject  of  disputation  whether  or  not  it  be  lawful, 
about  which  we  shall  afterwards  in(|uirc.     We  atlirm  that  it 
is  preferable  to  omit  all  such  invocation,  and  we  support  this 
assertion  by  two  arguments,  (1.)  Since  "  whatever,  is  not  of 
faith,"  that  is,  whatsoever  does  not  proceed  from  a  conscience 
which  is  [certo]  fully  persuaded  that  the  thing  performed  is 
pleasing  to  God,  "  is  sin  ;"  and  since  that  may,  therefore,  be 
omitted  without  sin,  about  which  even  the  smallest  doubt  may 
be  entertiiined  respecting  its  lawfulness,  since  it  is  found  that 
it  is  not  necessary  ;   it  follows  from  these  premises,  that  it  is 
better  to  omit  than  to  perform  invocation.     (2.)   Since  the 
papists  themselves  confess,  ''  that  the  difference  between  the 
worship  of  latria  and  that  of  dulia^  or  between  divine  and 
human  a<lonition,  is  so  great,  that  the  man  who  presents  that 
of  latria  to  any  object  to  which  no  more  than  dulla  is  due,  is 


660  JAMES    ARMINIUS, 

guilty  of  idolatry  ;"  and  since  it  is  a  matter  of  the  greatest 
difficulty  for  the  common  people,  [idioicc,']  who  are  ignorant 
and  illiterate  yet  full  of  devotion  to  the  saints,  to  observe  this 
difference  at  all  times  and  without  any  error ;  there  is  much 
danger  lest  those  who  invoke  saints  should  fall  into  idolatry. 
This  is  a  reason  which  also  militates  against  the  invocation  of 
saints,  even  though  it  were  proved  that  such  invocation  is 
lawful. 

Yll.  The  next  inquiry  is,  "  Is  the  invocation  of  saints  law- 
ful and  useful  ?"  Or,  as  the  Council  of  Trent  has  expressed 
it,  "  Is  it  good  and  useful  to  invoke  the  saints  ?"  Or,  according 
to  Bellarmine's  phraseology,  "  Are  the  saints  piously  and  use- 
fully invoked  ?"  (De  Beat.  Sanct.  lib.  i,  cap,  19.)  We  who 
hold  the  negative,  say,  that  it  is  neither  pious  nor  useful  to 
invoke  the  saints.  We  prove  this  assertion,  first,  generally  ; 
secondly,  specially^  according  to  the  particular  respects  in 
which  the  papists  invoke  the  saints,  and  maintain  that  they 
may  be  invoked. 

YIII.  FiEST.  We  prove  generally,  that  it  is  notjpious^  thus : 
Since  no  action  can,  of  itself  and  properly,  come  under  the 
appellation  of  piety  or  godliness,  except  that  which  has  been 
prescribed  by  God,  by  whose  word  and  institution  alone 
every  action  is  sanctified,  otherwise  it  will  be  common;  and 
since  it  is  certain,  that  the  invocation  of  saints  has  not  been 
commanded  by  (xod,  it  follows  that  such  an  action  cannot  be 
called  "  pious."  Some  action  may,  however,  be  called  "  pious" 
by  a  metalepsis,  because  it  has  been  undertaken  for  the  sake 
of  performing  a  pious  action.  But  such  a  case  as  this  does 
not  here  occur.  By  the  same  argument,  we  demonstrate  that 
it  is  not  useful ;  because  all  religious  worship,  not  prescribed 
by  God,  is  useless,  (Levit.  x,  1,)  according  to  the  express  decla- 
ration of  God,  (Isai.  xxix,  13,)  and  of  Christ :  "  But  in  vain 
do  they  worship  me,  teaching  for  doctrines  the  commandments 
of  men."  (Matt,  xv,  9.)  But  the  papists  say,  that  the  invoca- 
tion of  saints  is  religous  worship. 

IX.  Secondly.  We  prove  the  same  thing,  specially,  ac- 
cordino-  to  the  relations  in  which  the  papists  invest  the  saints 
when  they  invoke  them.     (1.)  We  say,  the  saints  cannot  be 


rUBLIC   DISPUTATIONS.  661 

piously  and  usefully  invoked  as  the  dopors  of  henefits i  because 
God  has  not  constituted  the  saints  dispensers  of  blessings  either 
celestial  or  terrestrial ;  for  this  is  the  office  bestowed  on 
Christ,  to  whom  the  angels  are  under  subjection  as  his  servants 
in  this  ministration.  Besides,  if  even,  in  imitation  of  angels, 
the  saints  did,  in  tliis  world,  perform  their  subordinate  service 
to  Christ  at  the  command  of  God  ;  yet  they  ought  not  on 
this  account  to  be  invoked  ;  for,  before  this  can  be  done,  a  full 
dower  of  dispensing  is  required,  which  may  distribute  blessings 
as  it  pleases  ;  but  the  angels  render  in  this  world  only  a  min- 
isterial and  instrumental  service  to  Christ,  for  which  reason 
neither  is  it  hiwful  to  invoke  them  as  the  donors  of  blessings. 
But  the  saints  cannot,  in  imitation  of  the  angels,  perform  a 
service  to  Christ  ministerially  and  instrumentally,  unless  we 
assert  that  they  all  ascend  and  descend  after  the  manner  of 
angels.  Since,  therefore,  they  possess  neither  the  power  nor 
the  capability  of  bestowing  blessings,  it  follows  that  they  can- 
not be  either  piously  or  usefully  invoked  as  the  donors  of 
benefits. 

X.  (2.)  The  saints  cannot  be  piously  and  usefully  invoked 
as  those  vj>ho  hy  their  own  merits  have  obtained  the  ^yrivilege 
of  being  heard  and  ansioered  by  God  ;  because  the  saints  have 
not  been  able  to  merit  any  thing  for  themselves  or  for  others. 
For  they  have  accounted  it  needful  to  exclaim,  with  David, 
"  Our  goodness  extendeth  not  to  thee."  (Psalm  xvi,  2.)  And 
"  when  they  had  done  all  those  things  which  were  commanded 
them,"  they  felt  the  necessity  of  confessing,  not  onlj'  with  hu- 
mility but  with  the  greatest  truth,  "  AVe  are  .unprofitable  ser- 
vants ;"  (Luke  xvii,  10 ;)  and  truly  to  entreat  God  "  to  forgive 
the  iniquity  of  their  sins,"  and  "  not  to  enter  into  judgment 
with  his  servants."  (Psalm  xxxii,  5 ;  cxliii,  2.)  Therefore, 
wo  cannot  piously  plead,  in  our  own  behalf,  that  which  is 
falsely  attributed  to  the  saints ;  and  that  cannot  be  usefully 
bestowed  upon  others,  of  which  the  saints  themselves  had  not 
a  sufficiency. 

XI.  (3.)  Lastly,  they  cannot  be  piously  and  usefully  invoked 
in  the  capacity  (f  those  who^  as  our  friends^  unite  their  jyrayers 
with  ours,  or  ichn  intercede  before  God  by  thdr  prayers  in  our 


662  JAMES   AKMINIUS. 

telialf;  because  the  saints  in  heaven  are  ignorant  of  our  particu- 
lar necessities,  and  of  the  prayers  of  tlie  faithfnl  who  are  dwellers 
upon  earth,  (Isai.  Ixii,  16  ;  1  Kings  viii,  36  ;  2  Kings  xxii,  20.) 
For  the  assertions  about  the  mirror  or  glass  of  the  trinity^  is 
a  very  vain  fable,  and  receives  its  refutation  from  this  very  cir- 
cumstance, that  those  angels  who  always  behold  the  face  of  God 
the  Father,  (Matt,  xviii,  20,)  are  said  to  be  ignorant  of  the  day 
of  judgment.  (Mark  xiii,  32.)  Those  assertions  ahowi  a  divine 
revelation  [to  the  saints  and  angels]  have  a  foolish  and  ridicu- 
lous circle ;  and  those  about  the  explanation  which  may  he 
given  hj  means  of  angels^  or  of  the  spirits  of  persons  recently 
deceased^  are  equally  vain ;  because  the  Scriptm'es  make  no 
mention  of  those  toker.s  or  indications,  even  in  a  single  word: 
without  such  nientiou,  we  feel  scrupulous,  in  matters  of  such 
vast  importance,  about  receiving  any  thing  as  true,  or  about 
undertaking  to  do  any  thing  as  pious  and  useful. 

XII.  We  add,  finally,  that  by  the  invocation  of  saints,  the 
papists  are  injurious  towards  Christ,  and,  therefore,  cannot 
engage  in  such  invocation  without  sacrilege.  They  are  \^tnju- 
rios^  unjust  to  Christ  in  two  ways :  (1.)  Because  they  com- 
municate to  the  saints  the  ofSce  of  our  Mediator  and  Advocate, 
which  has  been  committed  by  the  Father  to  Christ  alone ; 
and  the  power  conferred  [on  that  office].  (1  Tim.  ii,  5  ;  Rom. 
viii,  34 ;  1  John  ii,  1.)  j^either  are  they  excused  by  what 
they  say  about  the  saints  being  subordinate  to  Christ ;  for  by 
the  circumstance  of  their  alleging  the  merits  of  saints,  and  of 
their  invoking  them  as  the  dispensers  of  blessings,  they  destroy 
this  suboidination  and  establish  a  collaterality.  (2.)  Because 
they  detract  greatly  from  that  benevolent  aftection  of  Christ 
towards  his  people,  from  his  most  merciful  inclination,  and 
from  that  most  prompt  and  ready  desire  to  commiserate,  which 
he  manifests.  These  properties  are  proposed  to  us  in  the 
Scriptures  in  a  manner  the  most  lucid  and  plain,  that,  not 
being  terrified  with  the  consideration  of  our  own  un worthiness, 
we  may  approach,  with  confidence  and  freedom,  to  the  throne 
of  grace,  "that  we  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need."  (Heb.  iv,  16.) 

XIII.  When  we  say  that  the  saints  must  not  be  invoked,  we 


rUBLIC   DISPUTATIONS.  663 

do  not  take  away  all  veneration  from  thein,  as  the  papists 
calumniously  assert.  For  we  confess  that  their  memory  is  to 
bo  venerated  with  a  grateful  celebration.  But  we  circumscribe 
our  veneration  within  these  bounds  :  First.  Vie  connnemorate 
with  thanksgiving  the  eminent  gifts  which  have  been  conferred 
on  them,  and  connnend  them  for  having  faithfully  used  those 
gifts  in  the  exercises  of  liiith,  hope  and  charity.  SEcoNDr.Y. 
As  much  as  in  us  lies,  we  imitate  their  examples,  and  en- 
deavor to  demonstrate,  by  our  works,  that  the  holy  conversa- 
tion which  they  had  in  this  world  is  grateful  to  us  who  aspire 
to  belike  them.  Lastly.  We  congratulate  them  on  the  felicity 
which  they  enjoy  with  Christ  in  the  presence  of  God ;  and 
with  devotion  of  soul  we  earncsth^  V^'^Y  ^^^'  the  same  felicity 
for  ourselves,  while  we  hope  and  trust  that  we  shtill  enjoy  it 
through  the  all-suflScient  intercession  of  Christ,  through  which, 
alone,  they  also  themselves  have  been  made  partakers  of 
eternal  happiness. 

COEOLLAKT. 

In  the  invocation  of  saints,  do  the  papists  commit  idolatry! 
We  decide  in  the  affirmative. 


DISPUTATION  XXV. 

ON   MAGISTRACY. 

Respondent,  John  Le  Chantke. 

1.  Not  feeling  much  anxiety  al)0ut  the  origin  and  etymology 
of  the  word,  we  say  that  from  the  manner  in  which  it  is  used, 
it  has  two  meanings  :  for  it  either  signifies  in  the  abstract,  the 
power  and  the  function  itself ;  or,  in  the  concrete,  the  ])erson 
who  is  constituted  the  administrator  of  this  function  with 
power.    I3ut,  because  the  abstract  consideration  is  more  simple, 


664  JAMES   AKMINTUS. 

and  [ponit  normam]  lays  down  the  law  to  the  concrete,  there- 
fore we  Yv'ill  occnpy  ourselves  first  and  chiefly  in  the  descrip- 
tion of  it,  (John  xix,  10,  11 ;  Eph.  i,  21  ;  Eom.  xiii,  1.) 

II.  We  therefore  define  magistracy,  in  the  abstract,  a  power 
pre-eminent  and  administrative,  or  a  fmiction  with  a  pre- 
eminent power,  instituted  and  preserved  by  God  for  this  pur- 
pose, that  men  may,  in  the  society  of  their  fellow-men,  "  lead 
a  quiet  and  peaceable  life,  in  all  godliness  and  honesty,"  in 
true  piety  and  righteousness,  for  their  own  salvation  and  to 
the  glory  of  God.  (Eom.  xiii,  1-3  ;  1  Tim.  ii,  2  ;  1  Pet.  ii,  13; 
Prov.  xxix,  4 ;  Psalm  Ixxii ;  Isai.  xlv,  22,  23.)  For  the  more 
extensive  explanation  of  this  definition,  we  will  consider  the 
object — the  efiicient  and  the  end,  which  are  the  external 
causes  of  this  function,  and  the  matter  and  the  form,  which 
are  the  internal  causes,  from  which  we  will  derive  all  the  rest. 

III.  The  object  of  this  function  is  the  multitude  of  man 
kind,  who  are  sociable  animals,  and  bound  to  each  other  by 
many  ties  of  indigence  and  communication  according  both  to 
nature  and  grace,  and  who  live  together  in  common  society. 
This  object,  likewise,  comprehends  the  end  for  which^  that  is, 
those  for  whose  benefit  magistracy  has  been  instituted.  Hence, 
likewise,  this  power  deservedly  obtains  the  name  of  "  public 
authority,"  as  it  is,  first,  immediately  and  principally  occupi- 
ed concerning  the  condition  and  conduct  of  all  the  people  and 
the  whole  society  ;•  but,  secondarily,  concerning  the  state  and 
benefit  of  each  member,  though  it  intends,  of  itself,  both  the 
good  of  the  whole,  and  that  of  each  individual  in  the  entire 
society.  (Num.  xi,  12  ;  2  Chron.  i,  9,  10  ;  Rom.  xii,  4,  5  ;  1 
Cor.  xii,  12-27  ;  Ezek.  xxxiv,  2.) 

TV.  The  efiicient  cause  which  not  only  institutes  magistra- 
cy, but  also  maintains  it,  is  God  himself.  In  him  must  be 
considered  power  purely  free  and  independent,  the  best  will, 
and  the  greatest  capability,  as  the  principles  of  its  institution 
and  preservation.  (1.)  Power  rests  on  creation,  and  through 
that,  upon  the  right  of  the  dominion  which  G()d  has  over  all 
created  things,  but  especially  over  men.  (Rom.  xiii,  1,  2  ; 
John  xix,  10,  11  ;  Psalm  xxiv,  1  Jer.  xxvii,  2,  6.)  (2.)  The 
WILL  OF  GoD,  in  its  institution,  is  through  four  kinds  of  his 


PUBLIC    DISPUTATIONS.  665 

love :  (i.)  ITis  love  of  order  among  all  created  things ;  (1 
Cor.  xiv,  33  ;)  (ii.)  Ills  love  towards  men  theinselves^  both  tow- 
ards those  who  are  placed  in  authority  above  others,  and  es- 
pecially towards  those  who  are  put  in  subjection  ;  (2  Cor.  ix, 
S  ;  2  Kings  xi,  17 ;)  (iii.)  His  love  of  obedience  to  Jiis  own 
law;  (Judges  ii,  16,  17;  2  Chron.  xxxiv,  31  32;)  (iv.)  Ilis 
love  of  that  sidnnission  which  those  who  are  equals  hy  riature^ 
render  tn  others  who  are  their  superiors,  merely  through  the 
will  or  good  pleasure  of  God.  (Psalm  ii,  2,  12.)  (3.)  ButcA- 
PABiLn-Y,  and  that  of  the  highest  kind,  was  likewise  necessary 
for  this  purpose,  both  on  account  of  [(iffectmri]  that  ambition 
of  being  eminent  with  which  men  arc  infected,  and  on  account 
of  the  power  or  capability  of  an  infinite  multitude ;  and  it  is 
employed  by  God  through  an  internal  impression  upon  the 
hearts  of  men,  of  the  necessity  of  this  order,  (1  Sam.  x,  26  ; 
xi,  7,)  and  through  the  external  defence  of  it.  (Joshua  i,  5-9.) 
V.  The  end  of  the  institution  of  magistracy,  is  the  good  of 
the  whole,  and  of  each  individual  of  which  it  is  composed, 
both  an  ayiimal  [or  natural]  good,  "  that  they  may  lead  quiet 
and  peaceable  lives  ;"  (1  Tim.  ii,  2  \\  and  a  spiritual  good, 
that  they  may  live  in  this  world,  to  God,  and  may  in  heaven 
enjoy  that  good,  to  the  glory  of  God  who  i^  its  author.  (Rom. 
xiii,  4.)  For  since  man,  according  t^'hia  two-fold  life,  (that 
is,  the  animal  and  the  spiritual,)  stands  in  need  of  each  kind 
of  good,  (Num.  xi,  12,  13,)  and  is,  by  nature  of  the  image 
of  God,  capable  of  both  kinds  ;  (Gen.  i,  26  ;  Col.  iii,  10  ;) 
since  two  collateral  powers  cannot  stand,  (Matt,  vi,  24  ;  1  Cor. 
xiv,  33,)and  since  animal  good  is  directed  to  that  which  is 
spiritual,  (Matt,  vi,  33,)  and  animal  life  is  subordinate  to  that 
which  is  spiritual,  (G^al.  ii,  20 ;  1  Cor.  xv,  32,)  it  is  unlawful 
todivide  those  two  \Jjona'\  benefits,  and  to  separate  their  [j)rocu- 
rationeiTi]  joint  superintendence,  either  in  reality  or  by  the  ad- 
ministration of  the  supreme  authority  ;  for,  if  the  animal  life 
and  its  good  become  the  only  objects  of  solicitude,  such  an 
administration  is  that  of  cattle.  But  if  human  society  be 
brought  to  such  a  condition  that  the  spiritual  life,  only,  pre- 
vails, then  this  power  [of  magistracy]  is  no  longer  necessary. 
(1  Cor.  XV,  24.) 


6Q6  JAMES    AiJMINIUS. 

VL  The  matter,  of  which  this  administration  consists,  are 
the  acts  necessary  to  produce  that  end.  Tliese  actions,  we 
comprehend  in  the  three  following  classes  :  (1.)  The  first  is 
LEGISLATION,  Under  which  we  also  comprise  the  care  of  the 
moral  law,  according  to  both  tables,  and  the  enacting  of  sub- 
ordinate laws  with  resjDect  to  places,  times  and  persons,  by 
which  laws,  provision  may  be  the  better  made  for  the  observ- 
ance of  that  immovable  law,  and  the  various  societies,  being 
restricted  to  certain  I'elations,  may  be  the  more  correctly  gov- 
erned ;  that  is,  ecclesiastical,  civil,  scholastic  and  domestic  as- 
sociations. (Exod.  xviii,  18-20  ;  2  Chron.  xix,  6-8  ;  2  Kings 
xiii,  4,  5.)  (2.)  The  second  contains  the  vocation  to  delegated 
offices  or  duties,  and  [curatio7iem^  the  oversight  of  all  actions 
and  things  which  are  necessary  to  the  whole  society.  (Deut.  i, 
13,  15,  16  ;  Exod.  xviii,  21,  22  ;  1  Pet.  ii,  14 ;  2  Chron.  xix, 
2,  8-11  ;  Num.  xi,  13-17.)  (3.)  The  third  is  either  the  erad- 
ication of  all  evils  out  of  the  society,  if  they  be  internal,  or 
[depuhio]  the  warding  of  them  off,  if  they  be  external,  even 
with  war,  if  that  be  necessary,  and  the  safety  of  society  should 
require  it.  (Prov.  xx,  26,  28  ;  Psalm  ci,  8  ;  1  Tim.  ii,  2.) 

YII.  The  form  is  the  power  itself,  acccordiug  to  which  these 
functions  themselves  [administrantur]  are  discharged,  with 
an  authority  that  is  subject  to  God  alone,  and  pre-eminently 
above  whatever  is  human ;  (Rom.  xiii,  1 ;  Psalm  Ixxxii,  1,  6 ; 
Lament,  iv,  20 ;)  for  this  inspires  spirit  and  life,  and  gives  ef- 
ficacy to  these  functions.  It  is  enunciated  "  power  by  right 
of  the  sword,"  by  which  the  good  may  be  defended,  and  the 
bad  terrified,  restrained  and  punished,  and  all  men  compelled 
to  perform  their  prescribed  duties.  (Rom.  xiii,  4,  5.)  To  this 
power,  as  supreme,  belongs  the  authority  of  demanding,  from 
those  under  subjection,  tribute,  custom,  and  other  burdens. 
These  resemble  [iiei^vos]  the  sinews,  by  which  the  authority 
and  power  necessary  for  tliese  functions,  are  held  together  and 
established.  (Rom.  xiii,  6.) 

YIII.  But  though  there  was  no  employment  for  this  power 
before  the  introduction  of  sin  into  the  world,  because  there 
were  then  only  two  human  beings,  both  of  whom  were  com- 
prised in  one  family  ;  yet  we  are  of  opinion,  that  it  would  also 


PUBLIC   DISPUTATIONS.  667 

have  had  a  place  in  tlie  primitive  integrity  of  inankind,  and 
that  it  had  not  its  origin  Iruni  the  entrance  of  sin  ;  fur  wo 
think  this  can  be  proved  from  the  nature  of  man,  who  is  a 
social  animal,  and  was  cai)able  of  deviating  from  his  duty — 
from  the  limits  of  this  power — from  the  causes  which  induced 
God  to  institute  it — from  the  natural  and  moral  law  itself,  and 
from  the  impression  of  this  power  on  the  hearts  of  men,  pro- 
vided any  great  number  of  men  had  been  jjropagatcd  prior  to 
the  commission  of  the  first  sin.  (Gen,  iii,  C  ;  1  Tim.  ii,  1-4  ; 
1  Kings  X,  9  ;  Exod.  xx,  12-17.) 

IX.  But  this  power  is  always  the  same  according  to  the 
nature  of  its  function  and  the  prerogative  of  its  authority  ;  and 
it  suffei-s  no  variation,  either  from  the  difference  in  number  of 
those  to  whom  this  power  is  confided  in  a  monarcliy,  an  aris- 
tocracy, or  a  democracy,  or  from  the  difference  of  the  manner 
in  which  this  power  is  given,  whether  it  be  derived  immedi- 
ately from  God,  or  it  be  obtained  by  human  right  and  custom 
tlirou'j-h  succession,  inheritance  and  election.  Under  all  these 
circumstances,  it  remains  the  same,  unless  a  limitation,  re- 
stricted to  certain  conditions,  be  added  [illo]  by  God,  or  by 
those  who  possess  the  right  of  conferring  such  a  power. 
(Joshua  xxii,  12 ;  1  Tim.  ii,  2  ;  1  Pet.  ii,  13 ;  Judges  xx  ;  1 
Sam.  xvi,  12;  2  Sam.  i ;  1  Kings  xi,  11,  12  ;  xiv,  8-10.) 
And  this  limitation  is  equally  binding  on  both  parties  ;  nor  is 
it  lawful  for  him  who  has  accepted  of  this  authority,  by  re- 
scinding the  conditions,  to  assume  a  greater  power  to  himself, 
under  the  pretext  that  those  conditions  [contravenia7it]  are 
opposed  to  his  conscience  or  to  his  condition,  and  that  they 
are  even  injurious  to  the  society  itself. 

X.  Since  the  end  of  this  power  is  the  good  of  the  whole,  or 
of  the  entire  [societas]  jissociation  of  men,  who  belong  to  the 
game  country  or  state,  it  follows  that  the  prince  of  this  state 
is  less  than  the  state  itself,  and  that  its  benefit  is  not  only  to 
be  preferred  to  his  own,  but  that  it  is  also  to  be  purchased 
with  his  detriment,  nay,  at  the  expense  of  life  itself.  (Kzek. 
Kxxiv,  2-4 ;  1  Sam.  xii,  2,  3 ;  viii,  20.)  Though,  in  return, 
every  member  of  the  state  is  bound  to  defend,  with  all  his 


668  JAMES    AEMINIUS. 

powers,  yet  in  a  lawful  manner,  the  life,  safety  and  dignity  of 
the  prince,  as  the  father  of  his  country.     (2  Sara,  xvi,  3.) 

XI.  From  the  circumstance,  also,  of  this  power  having 
been  instituted  by  God  and  restricted  within  certain  laws,  we 
conclude  that  it  is  not  lawful  for  him  who  possesses  it,  to  lift 
up  himself  against  God,  to  enact  laws  contrary  to  the  divine 
laws,  and  either  to  compel  the  people  who  are  committed  to 
his  care  to  the  perpetration  of  acts  which  are  forbidden  by  God, 
or  to  prevent  them  from  performing  such  acts  as  he  has  com- 
manded. If  he  acts  thus,  let  him  assuredly  know,  that  he 
must  render  an  account  to  God,  and  that  the  people  are  bound 
to  obey  the  Almighty  in  preference  to  him.  (Deut.  xvii,  18, 
19  ;  1  Kings  xii,  28-30 ;  xiii,  2  ;  1  Kings  xxii,  5.)  Yet,  on 
this  point,  the  people  ought  to  observe  two  cautions  :  (1.) 
To  distinguish  actions  which  are  to  be  performed,  from  bur- 
dens which  are  to  be  borne.  (2.)  To  be  perfectly  sure  that 
the  orders  of  the  j)rince  are  in  opposition  to  the  divine  com- 
mands. Without  a  due  observance  of  these  cautions,  they 
will,  by  a  23recipitate  judgment,  commit  an  act  of  disobedience 
against  the  prince,  to  whom,  in  that  matter,  they  are  able,  in 
an  orderly  manner,  under  God,  to  be  obedient. 

XII.  The  functions  which  we  have  described  as  essential  to 
this  power,  are  not  subject  to  [arhitrio]  the  arbitrary  will  of 
the  prince,  whether  he  may  neglect  either  the  whole  of  them, 
or  one  of  the  three.  If  he  act  thus,  he  renders  himself  un- 
worthy of  the  name  of  "  prince  ; "  and  it  would  be  a  better 
course  for  him  to  resign  the  dignity  of  his  office,  than  to  be  a 
trifling  loiterer  in  the  discharge  of  its  functions.  (Psalm  Ixxxii. 
1-8 ;  Ezek.  xi,  1-13.)  But  here,  also,  a  two-fold  distinction 
must  be  used  :  (1.)  Between  a  degree  of  idleness  accruing 
from  the  function,  and  vice  coming  into  it.  (2.)  Between 
loitering,  and  hindering  these  duties  from  being  performed  in 
the  commonwealth  ;  for  the  latter  of  these  faults  (hindrance) 
would  bring  speedy  destruction  to  the  society,  while  the  com- 
monwealth can  consist  with  the  former,  (laziness,)  provided 
other  persons  be  permitted  to  perform  those  duties. 

XIII.  We  conclude  further,  from  the  author  of  the  institn- 


PUBLIC   DISPUTATIONS.  GG9 

tion — from  the  end  and  the  use  of  tlie  office — from  the  func- 
tions Avhieh  pertain  to  it,  and  fronri  the  pre-eminent  power  itself, 
wlion  Ihov  arc  all  compared  with  the  nature  of  Christianity, 
that  a  christian  man  can,  with  a  good  conscience,  accept  of 
the  oftice  and  perform  the  duties  of  magistracy  ;  nay,  that  no 
one  is  more  suitable  than  he  for  discharging  the  duties  of  this 
office,  and,  which  is  still  more,  that  no  person  can  legitimately 
and  i)crfectly  fulfill  all  its  duties  except  a  chrisiian.  Yet,  by 
this  affirmation,  we  do  not  mean  to  deny  that  a  legitimate 
magistracy  exists  among  other  nations  than  those  which  are 
christian.     (Acts  x,  31,  -iS  ;  Exod.  xviii,  20-23.) 

XIV.  Lastly.  Because  this  power  is  pre  eminent,  we  as- 
sert that  every  soul  is  subject  to  it  by  divine  right,  whether  he 
be  a  layman  or  a  clergyman,  a  deacon,  priest,  or  bishop,  an 
archbishop,  cardinal,  or  patriarch,  or  even  the  Roman  pontiff 
himself;  so  that  it  is  the  duty  of  every  one  to  obey  the  com- 
mands of  the  magistrate,  to  acknowledge  his  tribunal,  to  await 
the  sentence,  and  to  submit  to  the  punishment  which  he  may 
award.  From  such  obedience  and  subjection  the  prince  him- 
self cannot  grant  any  man  immunity  and  exemption  ;  although 
in  a])portioning  those  burdens  which  are  to  be  borne,  he  can 
yield  his  prerogative  to  some  persons.  (Rom.  xiii,  1 ;  1  Pet. 
ii,  13  ;  V,  1  ;  John  xix,  10,  11 ;  Acts  xxv,  1,  10;  1  Kings  i, 
26,  27;  Rom.  xiii,  5.) 


ERRATTx\ 


Page  22— Sth  line  from  bottom,  for  "  Able"  read  "Abel." 
"    55 — 6th     "      "      top  ""  Uripiles"  road  "  Euripides." 

"    73 — 13th  "      "        "  "  proiAiiatory"  read  '■'■  propitintion.'' 

"109 — 'id     "      "        "  "  mediations"  read  "meditutions." 

"  113 — last  line,  for  "forfeited"  read  "fortified." 

"  120 — r2tb  line  from  top,  after  the  word  "might"  insert  the  word  "not" 
"121 -4th    '•        •'       "       "      "      "      "to"  "        "      "     "be." 

"157 — 2d      "        "     bottom  for   "an  1"  read  "an." 
"  19!) — last  line,  for  "bequeated"  read  "bequeathed." 

"  259— 2d  line  from  top.  for  "  of  the  Fatlier  from  the  Son,"  read  "of  the  Son  from  the  Fatbar." 
"  '•!62 — 16tli  line  from  top.  for  '■•  imtotlieon'''  read  "  tiutotheos." 


"  209- 10th 
"  298— 14th 
•*  8(>0— 6th 
"  452— 1  Sth 
"  455— 9th 
"  517— 17th 
«  519— llith 
"  529—2(1 
»  549—5(1 
"  571— 15th 
"  584— 19th 
"  6-.'S— ^th 
"  63;— tth 
"  635—3,1 
"    "  —5th 
"  60S— l-!th 


bottom  for  "an"  read  "and." 
top  for  "Tnrtullian"  read  "Tertillian." 
bottom  for  -detortion"  read  "distortion." 
top  for  ••  [ilia']"  read  "  [tfMfe]." 

"     "  "inception"  read  "inspection." 
bottom  for  "[iirl/etrioj''  read  ^•[(irii/rio.']" 

"      "    " Shi-haek"  read  " Shishadk." 
top  for  "knew"  read  "new." 

"    "    "benefiting"  read  "befitting." 


"      "     "     "  to"  read  "  of" 

"     "    •'    transpose  the  second  and  third  letters  in  the  Greek  word. 

"      "    "    "  perceptive"  read  "preceptive." 

'    bottom  for  "Duli.a"  read  "dhlia." 

■'      "    in  the  Greek  word  second  letter  rv^ad  a. ;  4th  line  first  letter  y, 

'    top  tlie  second  Hebrew  character  is  "  Beth,"  not  "K-'ph." 
"  638 — 1st  line  in  the  Greek  word,  fourth  letter,  for  "  I'i,"  read  "  Omega;"  15th  line.  {nt%» 
Greek  vvor.l,  first  letter,  for  ••  Alpha"  read  "  Lambda ;"  6th  letter,  for  "Nu"  read  "UpsilonL" 
"  64'! — 6t!i  line,  the  second  Hebrew  cha-icfer  is  ■•  Kaph"  ftot  "JJeth." 
"  649 — 18th  line,  for  "  [vulcuny  read  "  [iidlea.^.y 
Mere  typographical  errors  not  impairing  the  sense,  are  omitted. 


I  Theological  Seminary-Speer  Ll^l^ary 


1    1012  01095  6532 


DATE  DUE 


"BiMCO  38-297 


